V 

FEB  1U1916 


F  A  Al  1 IW  A  K  1.  i;  €  T  U  U  E  S 


OX  TnE 


PENTATEUCH;  (     f^^B 


^r.;, 


DELLVERED  BEFORE  THE  MORXIXO  CLASS  OF  BETH- 
ANY COLLEGE,  DUl^ING  THE  SESSION  OF  1859-60. 

BY,/ 

ALEXANDER    CAMPBELL 

ALS«0 

Short  (Pxtviuls  from  liie  Sermons  bnriiig  tl]e  same  Session 

Reported  by  CHAS.  V.  SEGAR,  riioxoGRAPHEK. 

TO    WHICH    IS    PREFIXED   A 

BRIEF  SKETCH  OF  PRESIDENT  CAMPBELL'S  LIFE. 

THK    WHOLE 
'     EDITED,    WITH   AN   INTRODUCTION    AND    OCCASIONAL  NOTES. 

By    W.    T.    MOORE. 


ST.  LOUIS: 

CIIRTSTLVX  PUBLISHING  COMPANY. 


Entered  according  to  Act  of  Congress,  in  the  year  1867,  by 

W.  T.  MOORK, 

In  the  District  Court  of  the  United  States  for  the  SDUthera  2>tjth«l 
of  Ohio. 


TO 
THE  STUDENTS  OF  BETHANY  riOLLEGB 

WHO    HAVE    LISTENED   TO   THK 

"OLD    MAN    ELOQUENT," 

4ND    WHO    WILL   READILY   RECOGNIZE    IN   THESE   LECTURES   AIUCB 

THAT   IS  FAiMILIAR,    IS   THIS    ATTEMPT  TO   REVIVE 

SWKET  MEMORIES  OF  THE  PAST 

RESPECTFULLY     DEDICATED 

BT 

ONE  OF  THEIR  NUMP.EK 


PREFACE 


On  accoiini  of  various  causes,  over  which  the  Editor  had  no  con- 
trol, the  publication  of  this  volume  has  been  greatly  delayed.  Ac- 
cording 10  the  original  design,  it  should  have  appeared  in  the  spring 
01  1862;  but  as  it  was  impossible  to  carry  out  that  design,  the  man- 
ascript  was  laid  aside  until  the  present  year.  The  work  is  now 
given  to  the  public  with  an  earnest  hope  thai  it  may  do  gooa,  and 
that  it  will  be  considered  not  altogether  unworthy  the  great  mind 
whose  thoughts  it  rescues  from  oblivion.  In  justice  to  Mr.  Camt- 
BELL,  it  is  proper  to  state  that  the  report  of  his  Lectures  and  Ser- 
mons appears  without  his  corrections.  This  was  not  intended  to  be 
so,  but  could  not  be  otherwise  under  the  circumstances.  It  was 
very  desirable  to  have  the  report  pass  through  his  liands,  but  on  ac- 
count of  his  many  pressing  duties  and  failing  health  subsequent  to 
the  year  1861,  it  was  deemed  improper  to  burden  him  with  such  a 
laborious  task.  It  is  hoped,  however,  that  this  defect  is,  in  some 
respect,  compensated  for  by  preserving  Mr.  Campbell's  original  style 
— the  identical  language,  so  far  as  reported,  of  his  extemporaneous 
Lectures  and  Sermons.  Some  revision  was  found  to  be  absolutely 
necessary,  and  in  this  labor  the  Editor  desires  to  acknowledge  the 
valuable  assistance  of  his  friend  J.  Sprigg  Chambers,  Esq.,  who 
has  shown  peculiar  fitness  for  a  work  of  this  kind. 

The  sketch  of  Mr.  Campbkll's  life  was  furnished  expressly  for 
this  volume  by  Mr.  Seoar,  who  took  tlie  liveliest  interest  in  the 
publication  of  these  Lectures,  but  whose  recent  death  cut  him  off 
from  all  participation  in  tlieir  final  preparation  for  the  press. 

Mr.  Segar's  work  has  been  carefully  revised,  and  is  now  believed 


yi  PREFACE. 

to  be  not  only  a  faithful  account  of  the  principal  events  of  It  /. 
Campbell's  life,  but  a  valuable  contribution  to  Biographical  Lite- 
rature. 

It  will  be  seen  that  only  a  portion  of  Mr.  Segar's  phonographic 
report  is  contained  in  this  volume.  The  Lectures  on  the  New  Tes- 
tament and  incidental  subjects,  delivered  during  the  session,  are  re- 
served for  another  volume,  should  there  be  such  a  demand  for  it  as 
will  justify  its  publication. 

Trusting  that  this  effort  to  preserve  the  thoughts  of  one  of  the 
greatest  and  best  men  of  modern  times  may  meet  with  a  generous 
approval,  tne  volume  is  committed  to  toe  public,  not  without  hope 
tnat  It  will  mppt  the  uublic  exnectation 

OiyciNNATT    April.  Ihn 


CONTENTS 


Biographical  Sketch. 9 

llfTRODUOTION,             - -  51 

Lecture  on  the  Pentateuch,   ------  61 

lucture  i, -       ^       ,       .  51 

Lecture  II,         -.....-  -    67 

Lecture  III,  •        -        -        - 74 

Lecture  IV, -    88 

Lecture  V,    -------        *        •  89 

Lecture  VI,       -        - -    96 

Lecture  VII,         -...--..  102 

Lecture  VIII,    .                -                -        .        -  -  109 

Lecture  IX,  -        •        -        -        -        -                -        -  115 

Lecture  X,         .        .        - -  122 

Lecture  XI -  130 

Lecture  XII, -  -  136 

Lecture  XIII,        - -        -  143 

Lecture  XIV,    -----  •  148 

Lecture  XV,          ♦        -                                 *        *  155 

Lecture  XVI,     -..---  -161 

Lecture  XVII,       -        -        -        -        -                -  i66 

Lecture  XVIII,                                          -       -  -  171 

Lecture  XIX,        .        .        -        -  i78 

Lecture  XX,      .                -        -  -  183 

Lecture  XXI,        .        -        -                                 -  188 


viii  CONTENTS. 

Lecture  XXII, 194 

Lecture  XXIII,     •        -    .    •        -        .        -        -        -200 

Lecture  XXIV, 204 

Lecture  XXV,       -  209 

Lecture  XXVI,  •       • -215 

Lecture  XXVII,    -        -  217 

Lecture  XXVIII,  ---..--  223 
Lecture  XXIX,  ..-.■-.-  228 
Lecture  XXX,   .        .        -        .  -        -        •        -  231 

Lecture  XXXI,     -  .....       236 

Lecture  XXXII,  246 

Lecture  XXXIII,  .        -        .        .        .  249 

Lecture  XXXIV, 260 

Sermox  on  the  Law, -  266 

Extracts  from  Sermons,    ...  -        -        ,        ,  305 


ALEXANDER  CAMPBELL: 

HIS 

LIFE    AND    PUBLIC    CAREER.* 


The  lives  of  distinguished  men  are  the  property  of  the 
public;  not  only  of  the  generation  they  serve,  but  of  all 
succeeding  geaerations.  Were  there  no  future  life,  such 
persons  would  enjoy  a  species  of  enviable  immortality  in 
the  present  world,  provided  their  career  secured  the  com- 
mendation of  men.  The  intelligence  of  a  people  is  in  the 
proportion  of  the  calmness,  frankness,  and  discrimination 
with  which  they  form  their  estimate  of  their  public  servants. 
It  is  a  duty  to  essay  the  task,  and  essay  it  with  the  determi- 
nation to  profit  by  their  excellencies,  and  be  warned  by 
their  defects.  If  we  condemn  one  invention,  and  exalt  an- 
other into  a  great  instrument  of  human  progress  and  com- 
fort, we  should  a  fortiori,  as  a  man  is  superior  to  a  ma- 
chine— as  an  immortal  spirit  has  a  higher  value  than  mere 

*Tln*s  work  is  compiled  principally  from  four  different  articles  concerning 
Mr.  Campbell :  one  written  by  Prof,  Pendleton,  in  the  Millenial  Harbinger; 
another  in  the  ^Vheeling  Intelligencer,  by  the  editor ;  one  in  the  Christian 
Standard,  by  its  editor,  and  A  Memorial  Address,  by  Elder  Burnet,  of  Bal- 
timore. Each  of  the  articles  referred  to,  contained  more  or  less  interesting 
matter  omitted  by  the  others.  All  the  events  and  facts  scattered  through- 
out the  several  communications  have  been  carefully  interwoven  each  with 
the  other,  and  generally  arranged  here  in  the  order  of  their  occurrence. 
Some  original  matter  has  been  embodied,  and,  all  in  all,  it  is  believed  to  be 
the  most  accurate  and  comprehensive  article  yet  published  on  the  life  and 
character  of  Alexander  Campbell, 


10  LIFE    OF    ALEXANDER    CAMPBELL. 

matter — and  spiritual  qualities  are  better  than  material — 
estimate  human  usefulness  above  all  meaner  things,  and 
carefully  select  from  a  great  character  the  true  points  of 
admiration  and  imitation. 

Alexander  Campbell,  the  subject  of  this  biograph- 
ical sketch,  by  common  consent,  has  filled  a  larger  place 
in  the  public  mind  of  this  generation  than  any  other  theo- 
logian on  either  continent,  and  the  views  attributed  to  him 
have  been  received  by  a  larger  number  of  religionists, 
within  the  last  forty  years,  than  those  of  any  other  man 
within  the  past  hundred.  No  other  man  of  this  generation 
could  count  upon  a  half  million  of  converts  to  his  reli- 
gious position  during  the  time  of  his  natural  life.  Such 
success  in  the  conflict  of  opinions,  where  the  opposing 
parties  were  the  peers  of  the  most  learned  and  the  most 
pious,  must  argue  great  powers  and  great  plausibility,  and 
also  must  present  ground  for  presumption  of  solid  merit. 

Alexander  was  the  son  of  Thomas  Campbell,  a  rela- 
tive and  classmate  of  the  Scotch  poet,  Thomas  Camp- 
bell. His  mother,  Mrs.  Jane  Campbell,  was  of  a  French 
Huguenot  family,  which  fled  to  Ireland  to  escape  massa- 
cre from  the  Catholics  after  the- bloody  St.  Bartholomew's 
day.  She  was  an  amiable  Christian  woman,  and  possessed 
and  exercised  those  rare  and  cherished  traits  of  character 
which  gained  the  respect  of  those  who  met  her,  and  se- 
cured the  high  esteem  of  all  who  knew  her  well. 

Thomas  Campbell,  the  father,  was  a  very  remarkable 
man.  One  of  the  most  devout  men  said,  he  never  knew 
one  so  devout  as  Thomas  Campbell.  He  was  educated  at 
the  Glasgow  University,  and  was  one  of  the  most  accurate 
English  and  classical  scholars,  and  an  exact  and  thorough 
disciplinarian  and  teacher.  He  was  several  years  a  Pres- 
byterian minister  of  the  New  Market  Presbytery  in  the 


LIFE    OF   ALEXANDER   CAMPBELL.  H 

North  of  Ireland,  and  on  account  of  his  amiable  qualitiea, 
was  chosen  by  that  body  a  commissioner  to  reconcile  the 
Burgher  and  Anti-Burgher  Synods.  When  an  Irish  noble- 
man offered  him  a  lucrative  position  he  declined  it,  for  fear 
it  vrould  corrupt  his  children  with  the  vices  of  society. 
His  house  was  a  house  of  religious  instruction  and  prayer^ 
and  his  parish  is  said  to  have  been  the  most  exemplary  in 
the  country.  While  he  adhered  to  the  catechism,  he  was 
rigid  in  his  examination  of  parents  and  children.  Feeble 
health  drove  him  to  this  country,  and  in  1807  he  settled  as 
a  minister  of  the  gospel  under  the  direction  of  "  the  Pres- 
bytery of  Chartiers,"  then  attached  to  "  the  Associate 
Synod  of  North  America." 

Thomas  Campbell  had  not  been  in  this  country  long 
when,  with  enlarged  views  and  a  warm  heart,  he  conceived 
a  system  of  Christian  Union  upon  the  basis  of  the  Bible 
and  the  Bible  alone.  His  plan  was  distasteful  to  his  pres- 
bytery, and  ended  in  a  separation  in  1808.  Three  very 
remarkable  papers  emanated  from  his  pen  about  this  time, 
two  of  them  in  A.  D.  1808.  These  were  a  Declaration 
AND  Address,  and  a  Prospectus  of  a  Religious  Reforma- 
tion. The  burden  of  these  papers  was,  the  inefficiency  of 
denominational  organizations  for  the  enlightenment  and 
salvation  of  the  world,  and  the  necessity  of  a  radical 
change  of  base  for  future  assaults  upon  the  kingdom  of 
darkness. 

Discarding  all  creeds  and  confessions  of  faith,  he  formed 
a  society  in  Washington  county.  Pa.,  to  give  expression  and 
force  to  these  sentiments,  and  not  a  great  while  thereafter 
two  churches  were  organized  professing  these  principles 
His  associates  and  friends  agreed  with  hiin  in  the  purpose 
of  "absolute  and  entire  rejection  of  human  authority  in 
matters  of  religion,"  and  the  resolution  to  stand  togethd 


12  LIFE    OF    ALEXANDER   CAMPBELL. 

upon  the  proposition,  that  "  the  Holy  Scriptures  are  all- 
sufficient,  and  alone  sufficient,  as  the  subject  matter  of  faith 
and  rule  of  conduct,  and  that,  therefore,  they  would  re- 
quire nothing,  as  matter  of  faith  or  rule  of  conduct,  for 
'v^'hich  they  could  not  give  a  "  Thus  saith  the  Lord^''  either 
in  express  terms  or  hy  approved  precedent.  This  was  the 
initial  movement  which  had  much  to  do  in  shaping  the  cur- 
rent of  events,  issuing  in  what  has  been  called  the  Re- 
formation of  the  Nineteenth  Century.  These  reformatory 
movements  in  the  Presbyterian  Church  were  headed  by 
Thomas  Campbell,  in  Western  Pennsylvania  and  Western 
Virginia,  and  in  the  same  church  in  Kentucky  and  Ten- 
nessee, under  the  lead  of  Stone,  Marshall,  Thompson,  Dun- 
levy  and  others.  By  these  independent  popular  move- 
ments, without  any  definite  or  systematized  idea  of  primi- 
tive Christianity,  a  latent  force  was  excited  which  has 
taken  the  body  and  form  of  what  is  new  known  as  the 
Christian  Church,  sometimes  called  the  "  Disciples." 

Alexander  Campbell  was  born  near  Shane  Castle,  in  the 
county  Antrim,  Northern  Ireland,  parish  of  Broughshane, 
in  June,  1786,  and  was  consequently  nearly  eighty  years 
old  at  the  time  of  his  death,*  which  occurred  in  Bethany, 
Brooke  county.  West  Virginia,  at  his  residence,  with  fam- 
ily and  friends  around  him,  on  the  4th  of  March,  1866. 
His  ancestors  on  both  sides  migrated  to  Ireland  from  Scot- 
land, but  on  his  mother's  side  they  were  originally  of  the 
French  Huguenots. 

His   preparatory  education  was  conducted  with  great 

♦There  has  been  some  discrepancy  in  the  statements  concerning  his  age, 
growing  out  of  the  fact  that  the  family  register  was  lost  by  shipwreck,  on 
the  voyage  to  America,  but  the  above  date  is  derived  from  a  written  mem- 
oran<lum  furnislicMl  his  son-in-law  by  Thomas  Campbell,  in  1847,  and  which 
ie  Uicrcforc  rognrdiHl  by  (he  family  as  most  reliable. 


LIFE   OP   ALEXANDER   CAMPBELL.  13 

care,  under  the  instruction  of  his  father.  Indeed,  his  lit- 
erary and  religious  improvement  was  the  labor  of  his 
father's  life.  As  Hamilcar  swore  the  boy  Hannibal  to  a 
life-long  enmity  to  Rome,  and  made  his  god  Baal  a  part  of 
his  son's  name,  so  Thomas  Campbell  trained  young  Alex- 
ander to  a  perpetual  war  against  the  Papal  and  all  other 
corruptions  and  sins.  Blessed  with  an  exceedingly  intellec- 
tual and  pious  parentage,  and  reared  in  one  of  the  strict- 
est schools  of  Presbyterianism,  he  early  formed  and  culti- 
vated habits  of  piety,  and  a  taste  for  theological  studies, 
which  gave  shape  to  his  entire  life.  A  profound  rever- 
ence for  the  Word  of  God  was  a  marked  feature  of  the 
character  alike  of  the  boy  and  of  the  man.  The  father 
and  son  were  wont  to  recite  the  preparatory  discipline,  in 
which  was  formed  that  habit  of  laborious  and  thorough  in- 
vestigation for  which  Alexander  was,  in  after  years,  so 
eminently  distinguished,  and  it  is  no  idle  assertion  to  say 
that  few  if  any  scholars  of  the  age  in  which  he  lived  ever 
enjoyed  finer  opportunities,  or  improved  them  better  than 
he  did.  From  his  earliest  years  his  remarkable  powers 
were  judiciously  taxed  to  the  utmost  limit  of  wholesome 
and  vigorous  exertion.  Not  only  were  all  the  resonrceH 
of  jckssicaljearnin^jllied  with  a,n,^xhaustive  industry  and^ 
_careT  hut  the  rich  fountains  of  English  and  Frpnnh  lifq]^ 
Jin:g_were  drawn  upon  to  a  degree  but  seldom  required  in 
the_education  of  mor|^>^^  srh^^^rp  The  finest  passages  in 
Greek,  Roman,  French  and  English  literature,  both  in 
poetry  and  prose,  were  committed  to  memory,  and  in  his 
late  years  it  was  a  favorite  recreation  of  his  often  over- 
taxed powers,  to  recite  such  of  these  as  the  incident  of 
the  occasion  might  suggest,  to  the  delight  and  admiration 
of  his  companions.  Even  on  his  deathbed,  rich  passages 
that  he  had  committed  to  memory  when  a  boy,  would  often 


14  LIFE    OF    ALEXANDER    CAMPBELL. 

comje  to  liira  by  some  hidden  association  of  ideas,  to  illus- 
trate with  their  golden  beauty  the  subject  of  his  discourse. 

Such  was  the  academical  discipline  of  this  remarkable 
man.  Meantime  his  relij^ious  and  moral  training  was,  if 
with  any  difference,  even  still  more  thorough  and  severe. 
Speaking  of  his  father,  he  himself  says:  "His  family 
training  and  discipline  were  peculiarly  didactic,  biblical 
and  strict.  The  Bible,  with  Brown's  Catechism,  was,  dur- 
ing the  minority  of  his  family,  a  daily  study  and  a  daily 
recitation."  Few,  if  any  men,  in  the  course  of  a  man's 
life,  will  be  known  or  seen  who  could  recite  so  much  of  the 
scripture,  or  who  seemed  to  have  so  full  and  off-hand  a 
grasp  of  the  whole  text  and  context  of  the  inspired  writ- 
ings.    LikeTimothy,  he  had  known  them  from  his  youth. 

From  such  preparation  as  this,  he  passed  to  the  Univer- 
sity of  Glasgow,  the  Alma  Mater  of  his  father,  who  left 
the  son  in  that  institution  when  he  departed  to  America. 
In  the  University  he  enjoyed  the  finest  opportunities  to 
perfect  his  previous  studies,  and  to  enlarge  still  more  his 
knowledge  of  literature  and_s£ipncf».  .  "Professors  Young 
and  Jordan  were  his  special  friends  and  favorites  in  the 
University."  The  "  Andersonian  Institute  "  had  just  been 
founded,  and  he  heard  the  first  course  of  lectures  in  Nat- 
ural Science,  delivered  by  Prof.  D.  Ure.  During  his  col- 
lege life  he  formed  a  "  very  happy  acquaintance  also  with 
Dr.  Greville  Ewing  and  Dr,  Wardlaw,  then  very  promi- 
nent actors  among  the  Scotph  Independents,  as  well  as 
with  Dr.  Moutre,  Dr.  Mitchell,  and  others  of  the  Presby- 
terian faith.  These  advantages  were  all  improved  to  the 
utmost  by  his  eager  and  industrious  mind.  Inheriting  a 
vigorous  and  well-balanced  physical  and  mental  constitu- 
tion, and  trained  from  his  earliest  years,  by  his  learned 


LIFE    OF    ALEXANDER    CAMPBELL.  16 

and  accomplished  father,  to  habits  of  severe  application, 
ho  grew  up  to  manhood  a  constant  and  laborious  student. 
Ho  soon  rose  to  a  higli  rank  of  distinction  in  the  judg- 
ment and  esteem  of  both  the  faculty  and  his  fellow-stu- 
dents. 

He  completed  his  university  education  at  Glasgow,  in 
1808,  and  tlie  next  year  Alexander  set  out,  with  the  mother 
and  his  younger  brother  and  sisters,  to  follow  the  father  to 
the  United  States,  but  being  cast  away  on  the  Island  of 
Ila,  their  voyage  across  the  Atlantic  was  delayed  till 
1809,,^  He  landed  in  New  York  in  October,  and  thence 
came  to  Washington,  Pa. 

Reference  has  already  been  made  to  the  separation 
which  took  place  in  1808,  and  which  gave  rise  to  the 
"  Declaration  and  Address  of  the  Christian  Association  of 
Washington,  Pa.,"  written  by  Thomas  Campbell,  and  in 
which  the  nature  and  design  of  the  reformatory  movement 
were  set  forth  and  presented  to  the  public.  When  Alex- 
ander arrived  in  Western  Pennsylvania  he  found  his  father 
reading  the  proof-sheets  of  his  Declaration  and  Address, 
as  it  was  then  passing  through  the  press  in  Washing- 
ton. 

At  the  request  of  the  father,  while  reading  the  proof- 
sheets,  the  attention  of  the  son  was  first  critically  concentra- 
ted upon  this  remarkable  paper.  Alexander  then  predicted 
that  the  leaven  of  those  papers  w^ould  work  greater  change 
than  the  author  dreamed  of,  affirming,  "in  the  Bihle  alone 
you  will  never  find  infant  baptism  and  some  other  things 
practiced  by  us.  jjiQ  restoration  of  primitive  Christianity 
jwill  work  a  mighty  royoliitioTi'^  But  the  elder  Campbell 
had  counted  the  cost  and  launched  his  bark,  trusting  the 
voyage  to  the  guiding  star  of  truth.     The  son  entered 


16  LIFE    OF    ALEXANDER   CAMPBELL. 

heartily  into  his  father's  p-lans,  not  then  dreaming  that  his 
moi-e  active  nature  and  irrepressible  forne  would,  in^;J'ew 
jears^jDla^e_Jiimjn^_t^^  and  never  did   one  great 

mind  fall  into  the  shadow  oF  a  greater,  with  equal  grace 
and  truer  delight.  There  was  no  falling  back  of  the  elder, 
but  Providence  gradually  bore  the  younger,  Avith  firmer 
tread  and  more  agility,  far  in  the  advance.  Which  was 
the  leading  mind,  was  soon  determined  by  the  acclaim  of 
thousands.  Thefather  rejoiced  more  in  the  son  than  in 
himsplfj  for  had  he  not  labored  for  this  very  end? 

The  avowed  object  of  this  movement,  as  set  forth  in  this 
Declaration  and  Address,  was  "Jhe  restoration  of  pure, 
primitive^_apostolic  Christianity,  in-^etter  and  spivit^  in 
pTMrir>iplft  and  prnniinp'^  "  With  this  exhibition,"  adds  the 
venerated  father,  Thomas  Campbell,  "  son  Alexander  was 
so  captivated  that,  although  the  proposed  reformation  was 
universally  opposed  by  all  professing  parties,  and  he  and 
his  family  were  as  yet  unprovided  with  an  adequate  por- 
tion of  worldly  property,  yet  he  was  so  much  attached  to 
the  good  cause  that  he  promptly  declined  the  propitious 
oflfer  of  a  thousand  dollars  a  year,  most  kindly  and  urgently 
made  by  Lawyer  Mountain,  of  Pittsburg,  Pa.,  for  under- 
taking the  tuition  of  the  academy  of  that  place,  of  which 
Mr.  Mountain  was  a  principal  trustee.  His  reason  as- 
signed for  rejecting  this  kind  and  flattering  ofi*er  was,  that 
he  could  not  possibly  accomplish  both,  and  tlia.t  he  felt, 

conscientiously  bpund^  to    do    ev_^rythi^g   J" his_power, 

through  the  Divine  assistance,  tQ^^romote  the  proposed 
^Jlfiformation,  described  in  the  aforesaid  address." 

This  is  one  among  many  illustrations  that  might  be  given 
of  the  remarkable  resolution  and  promptness  with  which 
Alexander  Campbell  ever  took  his  stand  on  the  side  of 
what  he  deemed  to  be  right,  and  his  duty  to  defend.     As 


LIFE    OF    ALEXANDER  CAMTBELL.  17 

yet,  he  was  simply  a  private  disciple  of  Christ.  His  avo- 
cation in  life  had  not  been  definitely  chosen.  He  waa 
fresh  from  the  college  of  Glasgow,  and  with  a  thorough 
education,  splendid  natural  endowments,  and  in  the  midst 
of  a  people  where  such  qualifications  could  command  their 
own  terms  of  honor  and  emolument,  there  were  certainly 
many  attractions  drawing  him  to  a  life  of  ambition  and 
worldly  fame;  but  he  chose  the  truer  and  better  part,  and 
determined  at  once  to  throw  all  his  powers  into  the  com- 
paratively despised  work  on  which  his  father  had,  against 
so  much  discouragement,  entered,  and  to  submit  the  con- 
sequences to  God.  How  wisely  he  chose  in  this  noble 
self-consecration,  let  his  subsequent  career  tell  I 

At  the  advice  and  under  the  direction  of  his  father,  he 
at  once  devoted  himself  to  the  preparatory  studiesjor  the__^ 
ministry.  Soon  after  arriving  mlVashingt'on,  Alexander 
abandoned  all  other  cares ;  applied  his  powerful  and  disci- 
plined mind  anew  to  the  methodical  study  of  t-he  Sacred 
Scriptures.  Meantime  his  father  had  gathered  together 
two  small  congregations  to  whom  he  ministered,  and  who 
were  agreed  with  him  in  the  purpose  of  the  proposed  re- 
formation. One  of  these  was  at  Cross-Roads,  some  six 
miles  northwest,  and  the  other  at  Brush  Run,  some  eight 
miles  southwest  of  Washington,  Pa.  Before  tlie  latter  of 
these,  in  _Mav^,_1810,  Aj£xan:der  Campbell  preached  his 
first  sermon^nj\jnjrica_^pn_the  .textj  "  Therefore  every 
one  that  hoareth  these  sayings  of  mine,  and  doeth  them, 
I  will  liken  him  to  a  wise  man  that  built  his  house  upon 
the  rock.  And  the  rains  descended,  and  the  floods  came, 
and  the  wind  blew  and  beat  upon  that  house,  and  it 
fell  not,  for  it  was  founded  on  the  rock.  And  every  one 
that  heareth  these  sayings  of  mine,  and  doeth  them  not, 
shall  be  likened  to  a  foolish  man,  who  built  his  house  upon 


18  LIFE    OF    ALEXANDER   CAMPBELL. 

the  sand,  and  the  rains  descended,  and  the  floods  came, 
and  the  winds  blew,  and  beat  upon  that  house,  and  it  fell, 
and  great  was  the  fall  of  it." 

The  text  was  evidently  chosen  as  suggestive  of  the  pro- 
posed foundation  of  this  new  organization,  and  afi'orded  a 
fruitful  theme  for  the  consideration  of  all  human  bases  of 
ecclesiastical  union  and  fellowship.  It  was  received  with 
the  greatest  enthusiasm  by  the  entire  congregation  to 
whom  it  was  addressed,  and  resuUed  in  an  immediate  and 
unanimous  call  to  ^^^(^  ni'^'^^^Ti  At  this  time  his  father 
and  James  Foster  were  the  only  official  teachers  recognized 
in  the  movement,  and  the  two  above  named  congregations 
the  only  two  formed  in  accordance  with  the  principles  set 
forth  in  the  Declaration  and  Address.  Alexander  Campbell 
now  added  the  weight  of  his  rare  powers,  and  the  excitement 
everywhere  to  hear  him  became  intense.  In  the  absence  of 
church  edifices,  meetings  were  held  in  the  open  air,  and 
the  groves  in  the  valleys  and  upon  the  hilltops  rang  wdth 
the  powerful  voice  of  this  bold  and  impetuous  pleader  for 
the  authority  of  the  Word  of  God,  above  and  against  tra- 
dition, creeds,  confessions  of  faith,  and  every  human  sub- 
_8titute  invented  to  put  ecclesiastic  bond^  "p^^^  ''^^'{^iftv^ 
_ freedom  and  Christi"^  fellowship.  Meantime  these  first 
movers  in  reform  were  themselves  reforming.  They  had 
in  the  beginning  only  adopted  the  principle  of  reforma-_ 
tion,  that  is  :  in  all  things  strict  conlormity  to  the  Word  of 
^f  God.  They  very  soon  came  to  the  agreement  to  "Jb 
bread^everv  first  day  of  the  week,  and  it  was  not  long 
before  they  felt  themselves  challenged  to  review  the  whole 
question  of  baptism. 

"The  incongruity  of  w^eekly  communion  and  infant 
church  membership  soon  became  evident"  to  the  quick 
and  original  mind  of  Alexander  Campbell.     Indeed,  when 


LIFE    OF    ALEXANDER   CAMPBELL.  19 

he  first  read  the  third  proposition  of  that  address,  he  saw 
that  the  principle  therein  nnnounced,  must  lea^^  to  ^^» 
ahandonment  of  inf:i.nf,  Iciptism.  It  is  in  these  words: 
"  That  (in  order  to  churcli  union  and  communion)  nothing 
ought  to  be  inculcated  upon  Christians  as  articles  of  faith, 
nor  required  of  them  as  terms  of  pommnnion^  Vmt  whnt,  ia 
expressly  taught  and  enjoined  upon  them  in  the  Word  qjjL 
God.  Nor  ought  any  thing  to  be  admitted,  as  of  divine 
obligation,  in  their  church  constitution  and  management, 
but  what  is  expressly  enjoined  by  the  authority  of  our 
Lord  Jesus  Christ  and  his  Apostles  upon  the  New  Testa- 
ment Church;  either  in  express  terms,  or  by  approved 
precedent."  "  On  reading  this,  I  asked  my  father,"  says 
Alexander,  "in  what  passage  or  portion  of  the  inspired 
oracles,  he  could  find  a  precept  or  an  express  precedent 
for  the  baptism  or  sprinkling  of  infants  in  the  name  of 
the  Father,  the  Son  and  the  Holy  Spirit.  His  answer,  in 
substance,  was,  ^It  is  merely  inferential,  but,  to  the  law 
and  to  the  testimony  we  make  our  appeal.  If  not  found 
therein,  we  of  course  must  abandon  it.  But,'  continued 
he,  '  we  could  not  unchurch  ourselves  now,  and  go  out  into 
the  world,  and  then  turn  back  again  and  enter  the  church, 
merely  for  the  sake  of  form  or  decorum  !'"  Thus  the  ob- 
vious difficulty  w^as  early  seen,  but  such  is  the  power  of 
education,  the  force  of  early  convictions,  and  the  great 
proneness  in  the  human  mind  to  disparage  positive  in- 
stitutions, where  there  is  already  a  consciousness  of  the 
Bubsfance  of  religion,  that  these  honest,  earnest,  and  un- 
compromising men  stumbled  long  at  the  step  which  their 
principles  clearly  required  them  to  take,  and  which  would 
Rt  once  sever  them  forever  from  the  great  family  of  Pedo- 
baptists. 

So   this  matter  was  left  under  discussion,  but  it  could 


20  LIFE    OF    ALEXANDER    CAMPBELL. 

not  be  indefinitely  postponed.  Meanwliile,  Alexander 
Campbell  bad  formed  tbe  acquaintance  of  Margaret  Brown, 
daugbter  of  John  Brown,  of  Brooke  county  (in  the  ex- 
treme western  part  of  Virginia),  and  soon  became  the  ac- 
cepted applicant  for  her  hand.  He  was  married  in  March, 
1811,  and  immediately  settled  at  her  paternal  home  on  the 
waters  of  Buffalo  creek,  the  site  of  the  present  Bethany, 
and  on  which  he  has  lived  continuously  for  more  than 
half  a  century.  That  spot,  now  the  pleasant  village  of 
Bethany,  was  then  a  wild  and  secluded  locality  amid  the 
hills,  shut  out  almost  from  the  world  by  the  abrupt  cliffs 
that  overhung  it,  and  the  short  windings  of  Buffalo  creek, 
which,  at  that  day,  being  unbridged,  was  often  not  forda- 
ble.  It  was  in  this  romantic  and  remote  spot  in  the  New 
World  to  which  he  had  come,  amid  peaceful  agricultural 
pursuits,  and  in  the  prosecution  of  those  studies  befitting 
his  calling,  as  a  minister  of  the  Gospel,  that  Alexandei 
Campbell's  long  and  eventful  public  career  was  fully  in- 
augurated, without  a  suspicion,  on  his  part,  we  may  add, 
that  he  was  to  become  one  of  those  great  pioneers  in  the 
world  of  reform  that  have  appeared  at  rare  intervals  in 
the  history  of  mankind,  and  have  had  power  by  "the  sole 
lever  of  thought"  to  upheave  the  weights  of  ancient  tra- 
ditions, long-accepted  formulas,  and  consecrated  theories, 
from  the  mind  of  society.  He  began  as  Martin  Luther 
and  John  Wesley  began,  not,jis^^ap--w^ttW^e--4Uimlutioniat. 
but  as  a  rcfon^oxjofJiLg^own  immediate  " houseliolj^Qf 
faith."  He  looked  forward  to  no  new  denomination,  but 
simply  to  the  correction  of  vital  errors  and  innovations 
that  had  been  fastened  upon  the  primitive  Gospel  as 
preached  in  the  pulpits  of  that  day.  Martin  Luther  pro- 
claimed "justification  by  faith,"  and  the  echo  and  effects 
of  that  startling  proclamation  went  far  beyond  his   own 


LIFE    OF    ALEXANDER    CAMPBELL.  21 

conception  and  control.  And  thus,  Alexander  Campbell, 
in  like  manner,  startled  those  with  whom  he  was  in  com- 
munion by  many  bold  and  remarkable  declarations. 

Alexander  Campbell  was  unceasing  in  his  labors  ai  I 
his  studies,  and  became  more  and  more  convinced  of  the 
want  of  scripture  validity  in  his  baptism,  and  more  and 
more  impressed  with  the  duty  of  being  immersed,  that  he 
might  conform  in  every  particular  to  the  divine  require- 
ment with  respect  to  the  ordinance.  His  constant  habit 
of  reading  the  Greek  New  Testament  made  him  an  inde- 
pendent thinker  on  its  contents,  and  in  1812,  Mr.  Camp- 
bell declared  to  the  family  that  he  had  never  been  bap- 
Jized.  His  great  respect  for  his  father's  judgment  and 
example  could  restrain  him  no  longer,  and  he  at  length 
decided  to  be  evangelically  immersed.  The  subject  was 
fully  discussed,  and  seven  persons,  including  most  of  the 
Campbell  family,  were  immersed  by  a  Baptist  preacher 
by  the  name  of  Matthias  Luse,  into  the  name  of  the  Father, 
Son  and  Holy  Spirit.  He  says,  speaking  of  this  passage 
in  his  life,  "  I  thought  it  due  to  my  father  to  inform  him 
of  the  fact.  Therefore,  when  I  decided  to  be  evangelically 
baptized,  on  my  way  to  invite  Elder  Matthias  Luse,  of  the 
Red  Stone  Baptist  Association,  to  attend  on  the  occasion, 
I  informed  my  father  of  my  purpose,  and  of  the  time  for 
its  accomplishment.  Accordingly,  on  June  2,  1812,  my 
father,  mother,  my  sister,  Mrs.  Bryant,  my  wife,  myself, 
James  and  Sarah  Henon,  in  all  seven  persons,  ^vere  bap- 
tized into  the  Christian  faith." 

An  event  so  extraordinary  as  this,  could  not  fail  to  ex- 
cite much  comment  and  discussion.  It  gave  also  great 
notoriety  to  the  prominent  actors  in  the  movement,  and 
roused  up  the  most  intense  opposition.  Despite  of  all 
this,  however,  they  steadily  persevered,  and  day  by  day, 


22  LIFE    OF    ALEXANDER   CAMPBELL. 

under  the   powerful   and  shaping  intellect  of  Alexander 

Campbell,  the  peculiar  points  in  the  organization  became 

unore  and  more  sharply  defined  and  prominently  set  forth 

for  ^"^1^  pnhljp  OYnininnfinn  — 

Weeklx_coin  in  union  had  been  established;  and  immer- 
,8ion  followed  in  the  nhnrnhps  liprptofore  Jiuffied^— com- 
posed of  pious  persons  From  all  quarters  of  the  theological 
Jiaav£ns.  Both  father  and  son  became  deeply  impressed 
with  a  conviction  of  the  eyils  and  sinfulness  of  sectarian- 
jpm.  Their  first  movement  as  reformers,  was  the  repudia- 
tion of  human  creeds,  as  tests  of  fellowship,  and  a  pro- 
posal to  unite  all  the  disciples  of  Jesus  in  one  church, 
with  the  Bible  as  the  only  authoritative  stand,  and  of 
faith  and  practice.  Pursuing  the  stud}^  of  the  Scriptures, 
as  free  as  possible  from  party  bias,  they,  and  those  asso- 
ciated with  them,  were  soon  convinced  that  infant  mem- 
bership in  the  church,  and  sprinkling,  were  unauthorized 
of  God.  In  a  few  years,  not  more  than  two  or  three,  some 
five  or  six  congregations  were  organized  in  Washington 
county,  Pennsylvania,  and  the  adjacent  part  of  Virginia, 
and_about  1815  they  unitedly  aj)^ied  for  admission  into 
the  Rod  Stone  Baptist  Assoeiation,  and  were  received,  with 
the  express  understanding  that  they  subscribe  to  no  human 
creed  or  confession  of  faith,  but  that  they  should  h^  I] old 
jM^sjToiisihlenJonft  to  the  W^vd  0^  ^^^  in  all  things  per- 
taining  to  faith  and  practice.  To  many  of  the  preachers 
this  union  was  at  first  very  distasteful,  and  they  accord- 
ingly commenced  a  series  of  petty  measures  of  oppositicn, 
and  an  irrepressible  conflict  arose,  and  finally  resulted  in 
the  withdrawal  of  these  churches  from  the  Red  Stone  As- 
sociation, and  their  union  with  thcMahoning  Association  _ 
jtfjQiuOj^  known  to  be  more  liberal  in  feeling. 

At  the  first  meetins;   of   the  Red  Stone  Association, 


LIFE  OF  ALEXANDER  CAMPBELL.  28 

which  was  held  after  the  union,  Alexander  Camphell  de- 
livered  his  celebrated  discourse  on  the  law.  The  clear, 
stronji  and  original  views  announced  in  this  address  were 
new  to  most  of  the  preachers,  and  excited  against  him  the 
most  relentless  opposition.  Tlie  disaifection  grew  with 
time,  and  it  was  not  long  till  such  men  as  Brownfield,  Fry 
and  others,  set  themselves  resolutely  to  work  to  excora- 
inuuicate  him,  and  those  associated  with  him,  from  the  fel- 
lowship of  the  Association. 

Failing  in  several  attempts  upon  the  ground  of  heresy  iD 
doctrine,  overcome  always  in  argument  upon  the  scrip- 
tural authority  for  the  proposed  measure,  and  finding  that 
the  majority  was  always  against  them,  these  envious  and 
ambitious  leaders,  resorted  at  length  to  a  parliamentary 
artifice  for  accomplishing  their  purpose.  A  rule  was 
adopted,  as  to  the  reception  of  congregations  into  the  As- 
sociation, providing  that  all  congregations  which  had  been 
^^  con ditutionally'^  admitted,  should  he  permitted  to  con- 
tinue their  connection.  The  design  of  this  rule  was  not 
seen,  at  the  time  of  its  adoption.  But  it  soon  leaked  out 
that  Mr.  Brownfield,  who  had  succeeded  in  getting  himself 
appointed  moderator,  intended  to  apply  the  rule  to  the 
exclusion  of  the  '*six  congregations  that  had  come  in  with 
the  Campbells."  The  artifice  was  this :  the  constitution 
of  the  Red  Stone  Association  required  a  recognition  of 
the  Philadelphia  Confession  of  Faith ;  but  these  congre- 
gations had  been  admitted  under  a  special  protest  against 
all  confessions  of  faith,  therefore,  the  moderator  would 
rule,  they  have  not  been  "constitutionally"  received,  and 
must  be  excluded  from  any  further  connection  with  the 
body. 

Having  ascertained  that  such  a  course  was  to  be  taken, 
Alexander  Campbell  immediately  proposed  to  the  congre- 
gations aimed  at,  that  they  should  peaceably  withdraw, 


24  LIFE    OF    ALEXANDER    CAMPBELL. 

and  thus  avoid  all  further  strife  ^vith  the  Red  Stone  Asso- 
ciation. This  \Yas  agreed  to,  and  before  the  next  annual 
meeting  thej^  had  all  united  with  thft  Million  in  or  Associa- 
tion in  Ohio.  This  union  was  one  of  complete  harmony, 
and  in  a  few  years  the  Association  dropped  all  preten- 
sions of  ecclesiastical  power,  and  continued  to  assemble 
only  as  a  sort  of  reunion  of  sister  congregations — annual 
''big  meetings"  for  co-operation  and  encouragement  in 
the  work  of  spreading  abroad  the  restored  principles  of 
primitive  apostolical  Christianity. 

Against  his  own  wishes,  he  was  compelled  by  the  force 
of  ecclesiastical  opposition,  to  act  separately  from  the 
Baptists,  seeking  fellowship  only  with  those  who  were  will- 
ing to  be  governed  by  the  Bible  alone.  Thus  cut  loose 
from  his  former  connections,  and  with  a  fierce  opposition 
stirred  up  against  hiin,  he  gave  himself  supremely  tr>  tha 
advocacy  and  defense  of  his  plea  for  a,  return  to  primitive 
_Christianity.  For  half  a  century  he  gave  his  strength  to 
this  work,  making  tributary  to  it  all  his  treasures  of  learn- 
ing *and  eloquence. 

During  those  trials,  the  extraordinary  powers  of  Alex- 
ander Campbell  became  widely  known.  The  people  were 
with  him,  only  the  rulers  of  the  then  Baptist  Israel  were 
opposed  to  him.  Their  opposition,  however,  was  evtry- 
where  active.  His  advocacy  was  no  less  energetic  and  ag- 
gressive. He  made  frequent  excursions,  far  and  near,  as 
Providence  opened  for  him  a  door,  and  steadily  enlarged 
his  influence  and  increased  the  number  of  his  disciples. 
His  rp"mHjiation  of  infant  haptLan,  a.nd  bold  advocacy  of 
immcrsion^Jjrought  upon  him  the  fiercest  opposition  ^.ofL. 
the  Presbyterians. 

Mr.  Campbell  announced  what  he  believed  to  be  funda- 
mental propositions  in  all  his  efforts  to  keep  the  unity  of 


LIFE    OF    ALEXANDER    CAMPBELL.  2£ 

the  spirit  in  the  bonds  of  peace.  He  declared  to  the  world 
that,  "  Christian  miity  can  result  from  nothing  short  of  the 
destruction  of  creeds  and  confessions  of  faith,  inasmuch  as 
human  creeds  and  confessions  have  destroyed  Phri^ji^in 
unify.  That  "  whenever  the  setting  aside  of  creeds  and 
confessions  shall  be  attempted,  Christians  will  give  to  the 
ivorld  and  to  angels^  and  to  themselves,  proof  that  they  do 
believe  the  Word  of  God^ 

This  was  Mr.  Campbell's  first  great  distinctive  enuncia- 
tion or  dogma.  On  this  and  others  hereinbefore  alluded 
to,  Mr.  Campbell  took  his  stand,  and  reasoned  and  labored 
as  few  have  done  for  the  union  of  all  God's  children,  on 
the  foundation  of  the  Apostles  and  Prophets,  Jesus  Christ 
himself  being  the  chief  corner  stone.  He  appeared  in 
public  in  defense  of  his  views,  and  in  vindication  of  his 
entire  orthodoxy.  He  was,  as  might  be  expected,  ar- 
raigned as  the  "  setter  forth  of  strange  doctrine,"  and  the 
would-be  founder  of  a  new  sect,  which  accusations  he  re- 
pelled by  saying  that  "  there  is  nothing  new  in  Christian- 

Jt^ 

^Alexander  Campbell  soon  became  chiefly  and  promi- 
nently known  as  the  recognized  head  of  a  new  reli- 
gious__movement.  the purpose — of    wlnV.li  wns    tfi_restore 

^•imitive  Christianity  in  all  its  simplieity  and  beauty. 
Out  of  this  movement  has  grown  a  people  who  choose 
to  call  themselves  Christians  or  Disciples,  now  num- 
bering not  less  than  five  hundred  thousand  members 
in  the  United  States,  and  who  are  especially  numerous 
in  the  States  of  Virginia,  Ohio,  Indiana,  Illinois,  Mis- 
souri, Kentucky,  Tennessee,  Georgia,  Mississippi,  and 
many  in  Pennsylvania  and  New  York.  The  views  as 
taught  and   expounded  by  Mr.   Campbell   and  his  father 


Zh  LIFE    OF    ALEXANDER    CAMPBELL. 

have  also  been  adopted  by  a  large  mass  of  people  in  Eu- 
rope. Their  peculiarities,  as  a  religious  people,  are  that 
they  discard  all  human  creeds  and  confessions  of  faith. 
andTalTcTlTc^Bible  alone  asaperfcct  all-sufficient  rule  of 

.faith  and  practice:  esteem  all  commandments  and  tra- 
ditions  of  men  asnecess£rily  fallibIe7su£crerogatory.  and  in 
(lcrogatian_of  the  all-sufficiency  as  well  as  the  express  in- 
junctions  of  the  Word  of  God.,  Another  peculiarity  is 
that  they  partake  of  ^^^'^?'''_^r'^""'^^^  ^f  the  Lord's  Supper 
every  Sunday^  or  first  day  of  the  week.  They  believe 
also  that  Christian  baptism  can  only  be  performed  by  im- 

jnersion,  and  that  there  is  no  warrant  either  in  the  exam- 
ple of  Christ  himself,  or  in  the  teachings  and  practice  of 
his  apostles,  for  any  other  baptism.  Jnfant  baptism  they^ 
rojoot,  because  the  command  is  to  "repent  and  be  bap- 
tized," and  baptism,  therefore,  they  hold,  can  only  follow 
repentance. 

The  arguments  and  details  of  these  views  are  to  be 
found  in  a  work  called  the  "  Christian  System  " — the  fun- 
damental wo"rk,  so  to  speak,  of  the  Disciples,  as  a  religious 
people.  The  same  views,  especially  as  regards  baptism, 
are  also  amplified  and  discussed  in  another  work,  known  as 
the  "Christian  ]>aptist,"  first  published  in  serial  form,  and 
since  revised  and  collected  as  a  sort  of  text  book  by  the 
Disciples. 

The  speeches  and  writings  of  Alexander  Campbell,  upon 
his  ideas  of  the  theory  and  practice  of  primitive  Christian- 
ity led  to  many  controversies  in  the  religious  world.  The 
contest,  with  Mr,  Campbell,  was  life-long,  and  gave  rise  to 
many  extraordinary  discussions.  His  debates,  as  reported 
and  published  in  the  regular  order  of  their  occurrence, 
were  as  follows  :  With  the  Rev.  John  Walker,  a  minister 
of  the    Secession    Presbyterian  Church,  in  the  State  of 


LIFE    OF    ALEXANDER   CAMPBELL.  27 

Obio,  lield  at  Mt.  Pleasant,  in  the  year  1820.  This  dis- 
cussion was  upon  the  action  and  subject  of  baptism.  The 
debate  created  a  great  local  iuterest,  and  was  attended  by 
a  vast  concourse  of  people.  Next  followed  his  debate 
with  the  Rev.  Wm.  McCalla,  on  "  Christian  Baptism," 
held  in  Washington,  Kentucky,  in  the  year  1822  ;  nex 
his  debate  with  Robert  Owen,  the  celebrated  sceptic  and 
socialist,  on  the  "Evidences  of  Christianity,"  at  Cincin- 
nati, in  the  year  1829 ;  next  his  debate,  in  the  same  city, 
in  the  year  1836,  with  Bishop  (now  Archbishop)  Purcell, 
on  "  Roman  Catholicism;"  and  one  on  the  points  in  dis- 
pute between  Presbyterians  and  Reformers,  with  Rev.  N. 
L.  Rice,  a  well-known  Presbyterian  clergyman,  held  in  the 
city  of  Lexington,  Kentucky,  in  the  year  1843.  The  spe- 
cific points  of  this  debate  were,  "  The  Action,  Subject, 
Design  and  Administration  of  Christian  Baptism,"  also 
"  The  Character  of  Spiritual  Influence  in  Conversion  and 
Sanctification,"  and  "  The  Expediency  and  Tendency  of 
Ecclesiastical  Creeds,  as  Terms  of  Union  and  Communion." 
This  debate  with  Dr.  Rice,  embraced  a  period  of  eighteen 
days,  and  was  conducted  before  a  large  and  interested  as- 
sembly, Henry  Clay  presiding  as  moderator,  assisted  by 
some  of  the  first  men  of  Kentucky.  A  like  interest  had 
been  shown  in  the  Owen  and  Purcell  debates  at  Cincinnati, 
which  were  thronged  by  eminent  theologians  from  all 
parts  of  the  country.  Mr.  Campbell  also  held  a  written 
discussion  with  Dr.  Skinner,  on  Universalism.  In  all 
these  he  maintained  a  high  reputation  for  learning,  digni- 
ty, and  logical  and  critical  acumen.  It  may  be  truly  said 
that  these  discussions  have  exha'usted  the  subjects  debated. 
Nothing  is  left  to  be  said.  The  resources  of  learning  and 
logic  have  been  drawn  upon  till  nothing  remains  that 
seems  worthy  of  reproduction.     These  celebrated  polemics 


28  LIFE    OF    ALEXANDER   CAMPBELL. 

of  Mr.  Campbell  called  out  in  "full  orbed  splendor"  the 
treasures  of  his  great  learning,  and  his  marvelous  powers 
of  debate.  Wherever  he  went,  whenever  he  spoke,  he 
made  himself  famous  by  the  novelty  of  his  teachings,  and 
the  remarkable  ability  with  which  he  discoursed  on  the 
stirring  themes  of  both  Testaments.  His  calm  dignity, 
the  profundity  of  his  conceptions,  and  his  extraordinary 
power  of  generalization  riveted  every  mind  and  charmed, 
as  well  as  instructed,  thousands  of  those  who  believed  as 
he  did,  as  well  as  those  who  did  not  accept  his  views  of  the 
Bible  as  orthodox.  ^If  Mr.  Campbell  had  done  nothing^ 
else  than  the  single  w^rkj^f  defending;;,  nn  n  ynvVml  nnr^ivn 
versialist,  his  views  of  scriptural  authority  of  immersion^ 
and  exposing;  the  human  origin  of  infknt  baptism,  hisjiame^ 
would  deserve  to  stand  amongJh^^nghtegtjm^lh^XolLlL 
public  speakers  and  reforiner^  It  was  during  the  debate 
at  Lexington,  that  Henry  Clay,  the  great  man  eloquent, 
formed  so  high  an  estimate  of  Alexander  Campbell,  as  a 
scholar  and  gentleman,  that  he  declared  him  the  profound- 
est  theologian,  and  most  eloquent  and  able  debater  of  the 
age.  This  was  no  rcean  compliment,  though  no  less  mer- 
ited than  generously  awarded. 

In  1819,  Alexander  Campbell  established  the  Buffalo 
Academy,  at  his  residence,  and  for  a  few  years,  aided  by 
his  father,  found  it  convenient  to  devote  much  of  his  time 
to  educating  young  men  in  English  and  classical  litera- 
ture. His  father,  after  spending  some  time  in  Ohio,  Ken- 
tucky, and  Indiana  came  to  reside  with  his  son,  after  he 
opened  the  academy,  ami  there  departed  his  useful  life  at 
the  age  of  ninety-one.  This  school  was  crowded  to  over- 
flowing from  the  beginning,  and  through  Mr.  Campbell's 
example  and  influence,  a  lively  impulse  was  given  to  the 
cause  of  education  in  the  then  new  and  comparatively  un- 


LIFE    OF    ALKX'NDEU    CAiMPBKLL.  29 

lettered  community  by  "which  he  was  surrounded.  IIo 
impressed  his  powerful  nature  upon  many  of  his  scliolars, 
and  graduated  a  number  of  young  men.  who,  in  after 
years  took  high  rank  in  the  professional  walks  of  life. 

During  the  existence  of  the  academy,  Mr.  Campbell  be- 
came acquainted  with  Walter  Scott,  one  of  the  brothers, 
who  was  also  a  teacher  in  Pittsburg  —  an  acquaintance, 
which,  ripening  into  intimacy,  lasted  until  the  demise  of 
the  latter  in  1861.  They  were  true  yoke-fellows,  each  in 
his  sphere  contributing  greatly  to  the  scriptural  knowl- 
edge and  spiritual  development  of  the  other. 

Mr.  Campbell's  public  efforts,  as  a  speaker  and  teacher, 
augmented  his  celebrity,  and  increased  the  desire  to  hear 
the  objects  of  his  mission  discussed.  These  events  deter- 
mined him  to  write,  as  well  as  preach,  and  in  1823,  he  be- 
gan his  career  as  a  journalist  and  publisher,  at  which  pe- 
riod he  established,  at  his  home  in  Bethany,  the  Christian 
Baptist,  a  monthly  periodical  devoted  to  the  defense  of 
primitive  apostolic  Christianity.  No  religious  publication, 
in  our  country,  perhaps,  ever  created  so  wide-spread  a 
sensation,  and  excited  more  controversy  than  this  very 
bold  and  original  work.  This  periodical  soon  became  to 
the  religious  world  what  the  ^^  Spectator''^  had  been  to  the 
social  world  in  the  days  of  Addison.  Questions  were  here 
freely  propounded  and  discussed  between  friends  and  op- 
ponents, believers  and  unbelievers ;  correspondents  were 
answered,  accusations  refuted,  and  doctrines  and  dogmas 
commented  upon  with  all  the  freshness  and  vigor  which 
Mr.  Campbell's  active  and  original  mind  infused  into 
every  thing  that  claimed  his  attention.  The  author  was 
in  the  full  freshness  and  strength  of  his  powers.  He  had 
a  large  and  intimate  acquaintrmce  with  the  diversified 
phases  of  sectarian  Christianity,  was  a  keen  and  judicious 


80  LIEE    CF    ALEXANDER    CAxMPBELL. 

observer  of  men  and  things,  entirely  free  from  all  shackles 
of  ecclesiastical  authority  and  prejudice,  and  withal  inti- 
mately acquainted  with  the  divine  standard  with  which  his 
principles  led  him  to  compare  all  things  in  professing 
Christianity.  He  saw  many  things  which  he  judged  to  be 
not  only  Avithout  warrant  in  the  word  of  God,  but  which 
he  regarded  as  positive  corruptions  or  perversions  of 
both  its  letter  and  spirit.  Naturally  with  but  little  rever- 
ence for  human  authority,  he  did  not  feel  it  sacrilege  to 
challenge  any  thing  which  he  deemed  contrary  to  the  di- 
vine standard.  Against  such  things  he  did  not  scruple  to 
turn  every  shaft  in  his  well-furnished  quiver  —  argument, 
humor,  wit,  satire,  ridicule  —  every  power  of  his  diversi- 
fied and  bold  genius  was  employed  with  an  adroitness  and 
energy,  that  carried  every  thing  before  him.  He  opened 
his  pages  to  the  freest  and  widest  discussion  and  inquiry, 
and  allowed  a  free  hearing  to  both  sides  of  every  question 
which  he  deemed  worthy  of  examination.  Opponents 
crowded  into  the  arena  of  his  publication,  like  the  Philis- 
tians  upon  Samson,  and  with  a  similar  result. 

For  seven  years,  he  continued  the  publication  of  the 
Christian  Baj^tist,  and  to  the  end  maintained  in  his  style 
and  matter,  a  vigor  and  variety,  that  seemed  inexhausti- 
ble. In  1830,  the  Baptist  appeared  in  enlarged  form,  un- 
der the  title  of  The  Millenial  Harbinger  —  a  work  which 
he  continued  to  edit  and  publish  till  the  end  of  1863.  It 
is  still  in  existence,  and  has  entered  its  thirty  -  eighth 
year,  under  the  editorial  charge  of  his  son-in-law,  Pro- 
fessor W.  K.  Pendleton,  and  Professor  C.  L.  Loos  —  both 
thoroughly  educated  gentlemen,  each  possessing  and  ex- 
ercising, in  an  eminent  degree,  the  rare  ability  to  write, 
speak  and  teach  in  the  most  successful  and  acceptable 
manner. 


LIFE  OF  ALEXANDER  CAMPBELL.  31 

These  publications,  altliougli  enriched  with  contributions 
,iora  many  gifted  pens,  were  principally  occupied  with 
editorial  essays,  and  on  this  mainly  depended  the  public 
interest  in  them,  and  the  originality  of  their  views.  Du- 
ring forty  years  Mr.  Campbell  also  published  other  works, 
among  which  were  six  voluminous  reports  of  oral  debates; 
a  translation  of  the  New  Testament,  by  G.  Campbell, 
Doddridge  and  McKnight,  wMth  prefaces,  emendations,  and 
critical  notes  of  his  ow^n  :  the  Christian  System ;  Infidel- 
ity refuted  by  infidels;  Baptism  —  its  Antecedents  and 
Consequents;  a  volume  of  Literary  Addresses;  a  life  of 
his  father,  and  other  books,  making  about  fifty  volumes. 
These  and  his  sermons  gave  him  a  great  name  and  power 
among  his  fellow-men.  His  debates  with  McCalla,  Walker 
and  Owen  had  more  to  do  in  widening  his  influence,  per- 
haps, than  any  of  his  other  discussions.  He  also  had 
two  noted  written  discussions  in  the  Harbinger,  one  with 
Bishop  Semple,  and  another  w^ith  Rev.  Mr.  Skinner,  a 
Universalist  of  New  York. 

His  debate  with  the  celebrated  Owen,  the  zealous  and 
talented  propagandist  of  infidel  sociology  —  deserves  ad- 
ditional notice.  Owen  published  a  challenge  to  the  clergy 
of  the  whole  country  to  meet  him  in  debate  on  his  pecu- 
liar belief.  He  put  it  forth  in  New  Orleans,  and  no  one 
dared  or  cared  to  take  it  up.  Finally,  it  fell  under  the 
eye  of  Alexander  Campbell,  and  he  at  once  resolved  to 
accept  it.  Speaking  of  this  challenge  he  says,  "  I  have 
long  wondered  why  none  of  the  public  teachers  of  Chris- 
tianity have  appeared  in  defense  of  the  ^  last,  best  hope 
of  ^mortal  man.'  ^  "  I  have  felt  indignant  at  the  aspect  of 
things  in  reference  to  this  libertine  and  lawless  scheme," 
and  "  relying  on  the  Author,  the  reasonableness,  and  the 
excellency  of  the  Christian  religion,  I  will  meet  hira  in 


32  LIFR    OF    AI-KXAXDER    CAMPBELL. 

debate."  This,  as  well  as  the  discussion  witli  Arclibiiihop 
Puree]],  was  a  labor  which  Mr.  Campbell  felt  he  owed  to 
Christendom.  Tlicy  were,  in  no  exclusive  sense,  con- 
nected with  the  special  work  of  reformation  to  which  he 
was  more  particularly  devoted.  His  important  defense 
of  the  truth  of  Christianity  against  the  infidel  attacks  of 
Owen,  and  his  even  greater  vindication  of  Protestantism 
against  Romanism,  deserve  the  gratitude  of  the  Christian 
world.  He  stood,  in  both  of  these  conflicts,  as  the  cham- 
pion of  evangelical  truth,  and  his  overwhelming  assaults 
upon  these  two  decided  foes  of  pure  Christianity,  will 
ever  be  remembered  as  forming  an  era  in  the  victories  of 
the  true  Church  of  God. 

In  the  winter  of  1829-30,  Virginia  called  a  convention 
to  amend  the  state  constitution.  Alexander  Campbell 
had  never  taken  any  public  part  in  politics  —  but  the  peo- 
ple knew  that  he  was  identified  with  them  in  interest,  and 
that  he  was  a  man  to  whom  they  could  safely  commit  their 
cause,  and  they  called  him  to  their  service  with  an  earnest- 
ness he  could  not  refuse.  Thus  he  became  an  active  mem- 
ber of  the  convention  which  sat  in  Richmond,  Va.  There 
has  never  been  such  a  gathering  in  Virginia  as  in  that 
convention,  and  it  is  probable  there  never  will  be  again. 
Among  his  associates  in  that  convention  were  the  venera- 
bles  ex-President  Madison  and  Chief  Justice  Marshall, 
and  the  excentric  John  Randolph,  of  Roanoke,  all  stars 
of  the  first  magnitude.  He  bore  a  prominent  part  in  the 
proceedings  of  the  convention,  acting  on  the  judiciary 
committee  with  Marshall,  and  came  into  conflict  with 
Randolph,  and  other  leading  minds  of  Eastern  Virginia, 
in  his  advocacy  of  the  interest  of  the  western  portion  of 
the  state.  It  was  in  that  convention  that  Mr.  Campbell 
gave  a  prophetic  notice  of  what  would  ultimately  be  the 


LIFE    OF    ALEXANDER    CAMPBELL.  38 

course  of  Wostoni  Vii-gini;i,  niid  wliat  he  lived  to  see  ac- 
complislicd.  Ilis  colleague  iVom  liis  portion  of  the  state 
was  Philip  Dod<lridge,  :nul  no  two  men  in  that  body  of 
great  minds  gave  more  evidence  of  Virginia's  intellectual 
resources  in  those  days.  Mr.  Campbell  established  him- 
self in  the  esteem  of  all  his  compeers,  except  John  Ran- 
dolph, but  his  failing  to  win  his  regard  probably  was  not 
owing  to  the  fact  that  he  did  not,  in  more  than  one  en- 
counter, convince  Randolph,  in  the  convention,  as  Tristam 
Burgess  did  in  Congress,  that  he  was  fully  his  peer  as  a 
statesman  and  satirist  in  debate. 

In  all  Mr.  Campbell's  political  experience  he  never  for- 
feited the  dignity  of  his  character  as  a  Christian  minister. 
Though  the  convention  Avas  not  the  place  for  him,  his 
preachings  in  Richmond,  during  his  attendance  at  the 
convention,  were  among  the  happiest  of  his  life,  and  their 
influence  is  felt  among  his  hearers  to  this  day.  In  pri- 
vate and  in  public — by  the  fireside,  in  the  social  circle — 
in  the  halls  of  the  capitol,  and  in  the  pulpit,  he  never 
ceased  to  disseminate  the  seeds  of  the  great  movement  to 
which  he  had  dedicated  his  life.  Small  men  give  way 
under  such  circumstances,  and  make  shipwreck  of  their 
faith;  it  is  only  the  giant  intellect  and  lion  heart  that  can 
bend  the  spirit  of  politics  to  the  higher  powers  of  reli- 
gion, and  make  even  the  world  venerate  and  praise  it. 

President  Pendleton,  speaking  of  Mr.  Campbell,  in  the 
Harbinger,  says,  "  We  remember  well  an  incident  illustra- 
tive of  the  effect  of  his  course  during  the  Virginia  Con- 
vention. Ex-President  Madison  was  returning  from  the 
convention,  of  which  he  had  been  a  member,  and  spent 
tlie  night  at  my  father's  house,  which  was  just  one  day's 
jjurney  from  Richmond.  The  next  morning  Mr.  Malison 
r  >se  early,  and  he  and  my  father  were  walking  on  the  por- 


84  LIFE  OF  ALEXANDER  CAMPBELL. 

tico  in  the  early  sunliglit,  wlien  the  latter  asked  Mr.  Madi- 
S'^n  his  opinion  of  Alexander  Campbell.  After  speaking 
in  very  high  terms  of  his  abilities  as  displayed  in  the  con- 
vention, he  said,  'But  it  is  as  a  theologian  that  Mr.  Camp- 
bell must  be  known.  It  was  my  pleasure  to  hear  him  very 
often,  as  a  preacher  of  the  gospel,  and  I  regard  him  as  the 
ablest  and  most  original  and  powerful  expounder  of  the 
Scriptures  I  have  ever  heard.'  We  were  then  just  enter- 
ing our  teens,  but  the  aspect  of  this  venerable  man  as  he 
walked,  Avith  elastic  and  graceful  step,  in  the  morning's 
sunlight,  we  shall  never  forget.  This  opinion  of  Mr. 
Madison  was  of  course  highly  gratifying  to  my  father, 
and  was  often  repeated  by  him  to  others  in  after  j^ears." 

AL^xander  Campbell  performed,  with  marked  ability, 
the  services  confided  to  him  by  his  constituents,  and  upon 
the  adjournment  of  the  convention  he  returned  to  his 
home  with  greatly  enlarged  influence  for  good,  and  with 
increased  zeal  for  religious  labor,  for  which  he  was  so  pre- 
eminently distinguished. 

By  this  time,  through  his  untiring  labors,  his  public  de- 
bates, and  his  many  and  extensive  tours,  through  all  the 
states  of  the  Union,  Mr.  Campbell,  aided  by  many  able 
and  devoted  co-laborers,  had  attracted  to  the  movement 
of  which  he  was  the  great  and  acknowledged  head,  many 
myriads  of  zealous  and  earnest  sympathizers.  Congrega- 
tions had  been  organized  in  almost  every  state  of  the  Union, 
and  in  many  localities,  the  Disciples  constituted  the  pre- 
vailing religious  people.  He  had  long  seen  and  felt  the 
growing  want  for  an  educated  ministry,  and  earnestly 
meditated  upon  the  best  means  for  meeting  the  necessity 
Already  taxed  to  the  utmost,  by  the  innumerable  public 
demands  upon  his  time  and  his  learning,  he  for  some  time, 
shrank  from  undertaking  what  seemed  the  only  alterna- 


LIFE    OP   ALEXANDER   CAMPBELL.  86 

tive,  but  the  necessity  was  urgent,  and  he  resolved  to  post- 
pone it  no  longer.  Consequently,  in  1840,  he  commenced 
the  great  and  crowning  work  of  his  life — the  founding  and' 
endowment  of  Bethany  College.  He  did  not  wait  to  raise 
the  means  from  others,  but  with  a  sublime  confidence  in 
the  merit  of  the  enterprise,  which  was  his  strong  charac- 
teristic in  all  that  he  undertook,  he  threw  some  ten  ov  fif- 
teen thousand  dollars  of  his  own  capital  into  the  business, 
and  at  once  contracted  for  the  erection  of  the  necessary 
buildings.  All  the  energies  of  his  great  mind  and  heart 
were  thrown  into  the  enterprise,  and  by  the  fall  of  1841, 
the  college  was  organized,  with  a  regular  charter,  board 
of  trustees,  faculty,  and  over  one  hundred  students  as- 
sembled from  ten  or  twelve  different  states  of  the  Ameri- 
can Union. 

Mr.  Campbell  made  the  tour  of  the  Western  States  more 
than  once  in  its  behalf.  His  appeals  brought  liberal  re- 
sponses from  the  proverbially  generous  people  of  those 
sections,  many  of  whom  were  so  devoted  to  him  that  they 
traveled  fifty  miles  to  hear  him  speak.  Even  Whitfield, 
in  the  zenith  of  his  popularity,  never  drew  together  crowds 
more  completely  under  his  influence.  No  religious  refor- 
mer ever  was  more  completely  enshrined  in  the  hearts  of 
his  associates  than  was  Alexander  Campbell,  at  the  time 
j)f  those  celebrated  tours  during  the  last  twenty-five  years. 
He  had  then  begun  to  grow  old,  and  his  head  was  whiten- 
ing— his  views  had  spread  far  and  wide  among  the  peo- 
ple— his  name  was  venerated,  and  thousands  of  men,  wo- 
men and  children  regarded  him  with  all  the  fondness  of 
filial  affection.  And  no  wonder — as  any  one  would  say, 
who  during  those  days,  could  have  seen  him  standing  like 
Saul  among  the  people.  His  whole  presence  was  com- 
manding— his  enunciation  was  sonorous  and  magnetizing. 


86  LIFE    OF    ALEXANDER    CAMPBELL. 

his  pronunciation  was  accurate  and  scliolarlj  in  the  first 
degree — tlie  outward  evidences  of  the  highest  mental  and 
moral  discipline,  combined  witli  original  greatness,  were 
unmistakable,  while  his  argumentation  was  as  luminous 
and  as  grand  and  as  all-sweeping  in  its  comprehensive- 
ness as  the  sunlight  itself.  Men  of  all  creeds  heard  him 
enraptured,  and  the  tributes  that  were  paid  him  by  the 
journals  of  the  day,  wherever  he  went,  were,  perhaps, 
never  accorded  to  a  mere  theologian  in  this  country. 

From  the  founding  of  Bethany  College  to  his  death, 
Alexander  Campbell  was  its  president.  Those  who  have 
attended  that  institution  do  not  need  to  be  told  of  its 
most  interesting  feature.  Mr.  Campbell  took  upon  him- 
self, not  only  the  duties  of  president,  but  also  the  daily 
labor  of  lecturing  on  the  Bible.  Indeed,  he  made  the  daily 
and  thorough  study  of  the  Bible  the  peculiar  characteristic 
of  Bethany  College.  As  he  regarded  the  Bible,  and  the 
Bible  alone,  as  the  only  authority  to  the  church,  in  all 
matters  of  faith  and  practice,  and  the  only  infallible  sourco 
of  a  perfect  morality,  so  he  conceived  it  should  form  tho 
basis  of  all  Christian  education,  and  he  made  it  the  lead- 
ing text-book  of  educational  instruction.  This  great 
thought  he  ever  cherished,  as  the  ruling  principle  of  his 
college  labors.  And  to  raise  up  men  who  would  sympa- 
thize with  him  in  his  sublime  aim  of  magnifying  the  value 
of  the  Book  of  Books,  and  enforce  its  claims  to  authority 
over  the  hearts  and  consciences  of  men — was  the  great 
motive  which  prompted  him  to  superadd  to  his  already 
oppressive  labors,  the  additional  responsibility  of  Bethany 
College. 

The    students   of    the    College   will   readily    remem 
ber    its    most    interesting    feature  —  the    morning    lec- 
tures   of  the    president.      A    chapter   was   read   in    the 


LIFE    OF   ALEXANDER    CAMPBELL.  37 

Bible  by  some  student,  selected  in  alphabetical  order,  and 
then  commented  upon  by  the  president.  During  these 
lectures  he  in  his  latter  years  sat  in  his  chair,  and  his  re- 
marks were  of  tlie  easiest  and  most  conversational  char- 
acter. He  spoke  with  remarkable  power  and  distinctness. 
Sluing  in  a  plain  arm-chair,  with  the  Bible  sometimes 
open  and  sometimes  closed,  upon  a  little  table  before  him, 
Mr.  Campbell's  talk  to  the  students  would  possess  a  vigor 
and  eloquence  in  articulation  seldom  equaled  by  the  most 
impassioned  efforts  of  other  speakers  in  the  pulpit  or  on 
the  orator's  stand.  Frequently  the  greater  portion  of  the 
morning  hour  would  be  consumed  on  the  philology  of  a 
single  verse.  Misconception  of  generic  terms,  Mr.  Camp- 
bell always  contended,  had  been  the  foundation  of  untold 
errors  in  Bible  science.  In  all  his  debates,  and  in  all 
conversations,  not  less  than  in  these  lectures,  he,  there- 
fore, stated  a  proposition,  stripped  of  every  vestige  of 
ambiguity,  by  compiling  a  definition  of  terms.  These 
terms  he  would  trace  down  to  their  roots  in  the  dead  lan- 
guages. It  was  the  privilege  of  all,  and  the  custom  of 
many  students,  to  leave  questions  on  his  desk,  and  these 
were  frequently  made  the  subject  of  a  lecture.  Thus  his 
intercourse,  every  morning  with  the  whole  number  of  stu- 
dents in  attendance  at  the  college  was  of  such  a  character 
as  to  greatly  endear  him  to  them.  At  the  close  of  each 
term  the  senior  class  were  examined  as  thoroughly  with 
reference  to  the  morning  lectures  as  they  were  upon  the 
sciences  and  languages.  This  branch  of  the  college  course 
furnished  a  fair  field  for  President  Campbell's  extensive 
knowledge  of  the  Holy  Writings,  and  his  lectures  on  the 
Pentateuch,  the  New  Testament  Biographies,  and  Acta 
of  Apostles,  were  such  as  few  other  men  could  deliver. 
In  1847,  Mr.  Campbell  made  a  tour  to  Europe,  partly 


88  LIFE    OF  ALEXANDER   CAMPBELL. 

for  liis  health,  and  partly  to  visit  the  congregations  of  his 
church  in  Great  Britain.  On  reaching  London  he  was  the 
honored  guest  of  our  Minister  at  the  Court  of  St.  James, 
Mr.  Bancroft,  and  through  him  and  through  letters  from 
the  first  men  of  this  country,  was  the  recipient  of  honors 
and  attentions  from  the  great  leaders  and  molders  of  po- 
litical opinion  in  England.  Only  in  Scotland,  in  the  city 
of  Edinburg,  did  any  thing  occur  to  mar  the  influence  and 
pleasure  of  his  trip.  His  position  on  the  slavery  question 
had  been  grossly  misrepresented  by  a  clergyman  who  was 
desirous  to  engage  him  in  debate,  but  with  whom  Mr 
Campbell  refused  to  hold  any  intercourse  on  account  of 
his  questionable  character.  The  refusal,  for  the  cause  as 
signed,  led  to  a  recourse  before  the  civil  tribunals,  on  th». 
part  of  the  clergyman,  in  an  action  for  libel,  the  final  re- 
sult of  which  was  a  verdict  in  Mr.  Campbell's  favor.  The 
labors  and  events  of  this  tour,  added  to  the  burden  of  the 
college,  seemed  to  have  materially  aff*ected  his  mind  and 
general  health ;  but  the  deadliest  portion  mingled  in  his 
cup  of  baleful  care  and  sorrow,  was  the  sad  news  which 
awaited  his  touching  the  shores  of  his  adopted  country. 
The  son  of  his  old  age,  the  child  of  his  prayers  and  hopes, 
was  no  more!  Wyckliffe  Campbell  had  been  drowned  at 
his  father's  mill !  It  is  said  by  those  who  were  near  him, 
that  Alexander  Campbell  never  was  equal  to  himself  after 
this  stroke  ;  but  it  was  long  before  the  admiring  world 
perceived  any  change. 

Mr.  Campbell  was  intensely  Protestant,  steadily  cher- 
ishing, through  his  life,  the  cardinal  principles  of  what  is 
called  evangelical  truth.  lie  was  also  a  profound  admirer 
of  American  iii.stitutions.  llis  heart  ever  beat  with  the 
impulses  of  freedom,  lie  never  was  the  champion  of 
American  slavery,     lie  believed,  however,  that  the  rela- 


LIFE    OF    ALEXANDER    CAMPBELL.  89 

tion  of  master  and  slave  had  existed  in  biblical  times,  un- 
der the  Divine  sanction,  or,  at  all  events,  tolerance,  and 
while  he  did  not  desire  to  be  regarded  as  the  apologist  of 
American  slavery,  he  contended  that  it  should  not  be  a  test 
question  of  communion  in  the  churches.  This  was  his 
position  in  Scotland,  before  the  people  of  that  country,  as 
it  had  been  here  at  home  before  the  American  people. 
His  own  slaves  that  came  into  his  possession  by  marriage, 
he  had  emancipated  many  years  previous  to  his  visit  to 
Europe.  His  tract  to  the  people  of  Kentucky,  urging 
them  to  adopt  a  system  of  gradual  emancipation,  was  an 
earnest  and  powerful  appeal.  Mr.  Campbell  was  always 
on  the  side  of  religious  and  educational  reform.  In  1841, 
a  teacher  of  a  small  school  in  Bethany  was  requested  by 
some  of  the  citizens  to  receive  the  colored  children  into 
her  school.  Knowing  that  to  be  a  penal  offense  in  Vir- 
ginia, she  demurred ;  but  the  noble-hearted  Campbell  vol- 
unteered to  come  between  her  and  the  law  if  any  fine  was 
imposed,  whereupon  the  teacher  yielded  to  the  wishes  of 
the  friends  of  the  colored  children,  and  they  were  taught 
six  months  unmolested. 

It  will  be  evident  from  what  has  been  recited,  that  it 
was  never  a  purpose  of  Alexander  Campbell  or  his  father 
to  build  up  a  new  party  or  sect  in  religion.  Their  pri- 
mary aim  was  to  reform  the  errors  of  the  existing  organi- 
zations, without  schism.  They  thought  they  would  per- 
suade them  to  reform,  and  to  conform  to  the  scriptures, 
without  division ;  and,  as  far  as  the  Mahoning  Associa- 
tion, to  which  they  attached  themselves,  was  concerned, 
this  was  accomplished.  This  was  a  recognized  Baptist 
Association  at  the  time  the  six  churches,  represented 
rop-inly  by  Thomas  and  Alexander  Campbell,  united  with 
it    ind  it  was  never  subjected  to  any  ecclesiastical  excom- 


40  LIFK    OF    AI.KXANDEll    CAMPBELL. 

municatioii  from  Baptist  fellowsliip.  Alexander  Campbell 
was  recognized  as  a  Baptist  everywhere  in  his  travels  for 
many  years  after  his  witlidrawal  from  the  Red  Stone  As- 
sociation, and  would,  of  his  own  accord,  never  have  broken 
fellowship  with  them,  if  they  had  allowed  him  the  freedom 
which  he  claimed  in  preaching  what  he  believed  to  be  the 
simple  truth  of  the  gospel,  and  at  the  same  time  the  right 
of  exhorting  his  brethren  to  return,  in  all  matters  of  faith 
and  practice,  to  the  express  teachings  of  the  Word  of  God. 
But  prejudice,  envy  and  clerical  bigotry  are  hard  things 
to  persuade,  and  still  harder  to  contend  against.  And  so 
the  strife  commenced,  and  for  more  than  forty  years  went 
on  with  a  zeal,  and  in  some  cases  a  passion  that  in  calmer 
yeai>s  both  sides  must  regret.  Of  one  thing  his  most  in- 
timate friends  are  sure,  that  during  the  riper  years  of  his 
life,  Alexander  Campbell  often  thought  earnestly  and 
fondly  of  a  restoration  of  fellowship  between  the  Disci- 
ples and  the  Baptists.  But  he  could  not  see  the  way. 
His  proposition  for  a  friendly  discussion  of  mutual  differ- 
ences with  Dr.  D.  R.  Campbell,  of  Kentucky,  made  in 
1858,  was  conceived  in  this  hope,  but  the  spirit  in  which 
it  was  met,  showed  that  the  proposition  was  made  too 
soon.  He  ever  met  any  fraternal  advances  on  the  part 
of  a  Baptist  with  the  most  cordial  welcome,  and  cherished 
with  special  care  every  development  of  returning  good  feel- 
irjg  which  he  discovered  in  the  prominent  men  oi  the  de- 
nomination. But  further  than  this  he  did  not  see  reason 
to  go. 

The  very  recent  movements,  however,  in  ecclesiastical 
circles  are  indicative  of  a  strong  desire,  in  certain  lo- 
calities for  a  union  between  the  Baptists  and  Disciples. 
Among  the  denominations  of  the  Middle  States  there  are 
strong  symptoms  of  the  same  desire,  and  as  the  wish  be- 


LIFP:    of    ALEXANDER    CAMPBELL.  41 

gins  to  find  utterance,  it  is  not  improbable  that  the  cher- 
ished hope  of  Alexander  Campbell,  in  this  particular  re- 
spect, Avill  be  realized  in  the  consummation  at  an  early  day, 
of  a  union  of  the  two  most  powerful  and  prosperous 
branches  of  the  family  of  immersionists  in  our  country. 

Having  dwelt  at  length  upon  Mr.  Campbell's  antece- 
dents as  a  reformer,  in  religious  matters,  it  is  meet  to 
close  this  sketch  Avith  brief  notes  of  his  social  and  private 
characteristics  as  an  extraordinary  man,  both  in  his  pub- 
lic and  private  relations. 

Alexander  Campbell's  reputation  was  Avithout  a  spot. 
His  bitterest  enemies  failed  to  find  a  flaw  in  his  character 
for  truth,  integrity,  and  goodness.  To  those  who  knew 
him  well,  he  was  most  cheerful,  gentle,  genial,  just,  and 
devout ;  and  as  dearly  beloved  for  his  goodness  as  he  was 
venerated  for  his  greatness.  And  it  was  in  social  life,  in 
the  midst  of  his  friends  and  relatives,  especially  around 
his  own  ever-thronged  and  ever-hospitable  fire-side,  that 
Mr.  Campbell  was  most  truly  loved  and  honored  —  and 
there  the  vacuum  can  never  be  filled.  His  manner  toward 
the  humblest  domestic  of  his  household  was  kind  and  en- 
gaging. Never  were  the  inborn  characteristics  of  a  gen- 
tleman more  certainly  and  happily  manifested  than  in 
him.  Children  loved  the  sight  of  him.  "None  knew 
him  but  to  love  him."  His  amiable  disposition  made  him 
a  native  gentleman. 

Mr.  Campbell  was  not  self- asserting,  but  deferential 
and  devout.  He  belonged  to  that  class  of  men  who  will 
lead  under  any  circumstances,  whether  they  desire  it  or 
not.  It  will  ever  be  remembered  to  his  honor,  that  with 
an  almost  unbounded  personal  influence  over  a  religious 
community,  numbering  hundieds  of  thousands,  he  ncvoi 
sought  the  least  ecclesiastical  control.  Although  the  tel 
4 


42  LIFE    OF    ALEXANDER    CAMPBELL. 

egram,  from  Wheeling,  announcing  his  death,  spoke  of 
him  as  "Bishop  Campbell,"  it  will  surprise  many  to  learn 
that  he  was  merely  oie  of  the  bishops  of  the  congrega- 
tion meeting  in  Bethany,  and  that,  outside  of  this,  he 
never  sought  and  never  exercised  the  least  ecclesiastical 
authoi  ity. 

Nature,  education,  and  circumstances  made  him  a  lu- 
minous radiating  center,  but  his  position  also  made  him 
equally  a  focal  point,  where  were  concentrated  the  rays 
emitted  by  a  thousand  minds  —  his  correspondents  on 
both  continents.  The  suggestions  and  queries  of  every 
mail  were  invaluable  No  man  ever  more  scorned  the 
idea  of  imposing  his  name  upon  a  party  than  he  did. 
He  felt  humbled  when  any  one  would  put  ite  to  the  sylla- 
bles which  designated  him,  or  the  members  of  the  Chris- 
tian Church,  from  among  other  men.  In  the  newspapers 
which  have  lately  alluded  to  him,  he  is  generally  spoken 
of  as  the  talented  founder  of  the  Christia7i  Church.  Nei- 
ther he,  nor  those  who  have  been  stigmatized  as  his  fol- 
lowers, have  felt  flattered  by  that  word  "  founder."  He 
founded  nothing  that  he  called,  or  they  call,  religion. 
Ho  was  often  at  special  pains  to  show,  not  only  that  the 
things  which  he  taught  were  in  the  Bible,  but  that  they 
had  been  severally  recognized  by  leading  authors,  at  dif- 
ferent periods  in  the  history  of  the  church. 

Mr.  Campbell's  career  of  public  labor  and  influence  was 
a  long  one.  For  forty  years  he  labored  with  an  assiduity 
and  energy  rarely  if  ever  equaled.  Through  long  tours 
of  months,  he  would  travel  and  talk  and  preach,  with  a 
strength  and  endurance  of  mind  and  body  almost  incred- 
ible.  His  great  fame  attracted  to  his  public  appointments 
vast  concourses  of  hearers,  and  he  was  accustomed  to  ad- 
dress sucli,  almost  daily,  for  several  hours  at  a  time — and 


LIFE    OF    ALEXANDER    CAMPBELL.  48 

not  unfrcquently,  tAvo  or  three  times  a  day,  with  all  the 
power  and  animation  of  one  fresh  from  the  rest  and  pre- 
paration of  the  study.  He  was,  in  the  broadest  and 
grandest  sense  of  the  word,  a  discourser.  His  ideas 
flowed  on  in  a  perpetual  stream,  majestic  in  its  stately 
volume,  and  grand  for  the  width  and  sweeping  magnifi- 
cence of  its  current.  With  a  voice  that  thrilled  with  the 
magnetism  of  great  thoughts,  and  a  person  imposing  and 
majestic,  as  his  mind  was  vigorous  and  commanding,  no 
one  could  hear  and  see  him,  and  fail  to  discover  that  he 
was  in  the  presence  of  one  on  whom  nature  had  set  the 
stamp  and  seal  of  transcendent  greatness. 

In  his  family  and  domestic  relations  he  was  a  faithful 
husband,  a  kind  and  considerate  father,  and  a  just  and 
respected  neighbor.  In  1828,  he  was  married  a  second 
time,  to  S.  H.  Bakewcll,  who,  with  four  of  her  children, 
survives  him.  These  four  are  all  that  remain  of  fourteen 
that  were  born  to  him  from  his  two  marriages.  His 
descendants  —  children,  grandchildren,  and  great-grand- 
children, in  all,  number  only  thirty-one.  This  is  a  small 
number  to  survive  an  octogenarian.  But  a  bright  family 
had  gone  before  him  across  the  Jordan,  and  he  did  not 
find  his  mansion  untenanted  when  he  too  was  called  to  the 
heavenly  home. 

Though  a  manager  of  vast  interests,  in  his  family,  reli- 
gion was  a  daily  business.  Those  who  lived  by  him  and 
with  him  for  years,  say  he  was  the  most  persistent  man  in 
the  religious  instruction  of  his  family  that  they  ever 
knew.  Reading  the  scriptures,  expounding  them,  talking 
of  the  great  themes  of  the  Bible,  singing  God's  praises, 
were  as  regular  as  morning  and  evening.  No  matter 
what  h;id  been  the  fatigues  and  labors  of  the  day,  he  al- 
ways found  strength   and   t'nie  enough   for  this  cardinal 


44  LIFE    OF    ALEXANDER   CAMPBELL. 

feature  in  liis  liouseliold  economy.  He  liad  but  little  con- 
fidence in  a  piet}^  that  Avas.not  nourished  and  instructed 
by  the  daily  study  of  the  word  of  God,  and  a  perpetual 
habit  of  prayer.  So  he  taught,  and  thus  he  practiced. 
How  did  it  fit  him  to  die? 

The  colloquial  powers  of  Mr.  Campbell  were  of  an  un- 
usually high  order.  In  every  circle  he  seemed  to  be  the 
center  of  radiance,  and  as  constantly  the  devoted  center 
of  attraction  for  old  and  young,  stranger  or  relative,  as 
ever  were  the  most  celebrated  conversationalists  of  modern 
times.  His  information,  derived  from  life-long  study  and 
from  travels  in  Europe  and  America,  and  from  his  expe- 
rience among  every  variety  of  life  was  inexhaustible,  and 
always  charming  by  its  exceeding  simplicity.  In  conver- 
sation, if  he  be  compared  with  Webster,  Chalmers,  Calhoun 
or  old  Dr.  Beecher,  he  was  their  superior.  It  is  neces- 
sary to  look  further  for  his  peers,  and  find  them  in  Luther, 
Macauley  and  Coleridge.  In  private  as  in  public  debate, 
he  was  more  the  sage  than  the  controversialist,  and  com- 
pelled a  rare  respect  and  deference.  The  universe  was 
his  library ;  his  conversation  a  living  study. 

When  traveling,  wherever  he  might  sojourn  for  the 
night,  and  during  intervals  of  public  speaking,  throngs 
would  collect  to  hear  him  talk;  and  between  these  fire- 
side and  public  preachings,  his  tours  would  be  almost  an 
endless  monologue.  Nobody  wished  to  talk  in  his  pres- 
ence. His  themes  were  so  much  out  of  the  range  of  ordi- 
nary conversation,  that  but  few  people  cculd  sustain  a  part 
in  their  discussion.  A  question  would  sometimes  set  him 
agoing — but  very  soon  his  vast  learning,  especially  in  the 
department  of  biblical  lore,  would  lead  him  into  wide  fields 
of  discourse,  nil  familiar  and  easy  to  him,  but  strange  and 
unknown   to  his  hearers,  and  it  was   their  pleasure   to  sit 


LIFE    OF   ALEXANDER   CAMPBELL.  45 

in  silence  and  learn.  But  lie  was  not  pedantic.  Tho 
great  ideas,  wliich  were  tlic  woof  and  substance  of  his  dis- 
course, were  too  grand  and  sublime  for  the  trivialities  of 
pedantry.  No  man  ever  talked  with  a  more  manifest  ab- 
sorption of  his  soul  in  the  transcendent  volume  of  the 
truths  which  he  discussed.  His  were  truly  "  thoughts  that 
breathe  and  words  that  burn.'*  No  one  ever  suspected  him 
of  "talking  for  effect,"  in  the  vain  sense  of  that  saying. 
His  whole  nature  seemed  animated  with  a  divine  enthu- 
siasm for  the  knoAvledge  that  brings  salvation.  He  could 
not  be  induced  to  talk  long  on  any  other  subject.  No  mat- 
ter where  he  was,  he  was  the  observed  of  all  observers,  and 
he  would  bend  the  conversation,  sooner  or  later,  by  the 
talisman  of  his  superior  genius  and  zeal,  toward  the  love 
and  the  mercy  of  God,  as  manifested  in  the  gospel.  Not 
unfrequently  has  Mr.  Campbell  been  seen  in  company 
with  reputed  conversationalists,  and  friends  have  been 
curious  sometimes  to  see  how  he  would  sustain  himself 
in  such  cases ;  but  while  he  was  ever  courteous  to  listen, 
his  associations  of  thought  were  so  original,  the  range  of 
his  learning  so  out  Of  the  ordinary  track  of  fashionable 
and  superficial  attainments,  and  the  divine  elevation  of 
his  ideas  so  lifted  up  above  the  common-places  and  plati- 
tudes of  ordinary  conversation,  that  even  the  vainest  talk- 
ers soon  grew  silent,  and  listened,  if  not  with  delight,  at 
least  from  necessity.  The  charm  of  his  discourse  was, 
that  it  breathed  the  freshness  of  a  heavenly  revelation, 
and,  lifting  the  soul  up  into  the  region  of  things  ineffable, 
made.it,  at  least  for  the.  moment,  feel  that  it  was  divine. 

Still,  Alexander  Campbell  was  not,  in  the  proper  sense, 
a  conversationalist  at  all ;  he  was  a  discourser.  And  as 
a  speaker,  he  had  no  equal  in  his  peculiar  sphere.  He 
"was  not  what  the  world  calls  an  orator,  and  could  not  be 


46  LIFE    OF   ALEXANDER   CAMPBELL. 

compared  ^Yitll  tlic  great  Whitefield.  He  had  not  White- 
field's  voice,  his  action,  nor  liis  emotions;  nor  had  White- 
field  liis  mind.  Nor  had  he  Wesley's  enthusiasm  and 
directness.  He  had  feeble  exhortatory  power,  and  lie  was 
seldom  tender.  The  paihos  of  Kirwin  he  could  not  ap- 
proach. But  he  drew  crowds  equal  to  either  of  these  ora- 
tors. He  was  clear.  He  was  generally  understood  by 
the  masses,  always  by  the  cultivated.  His  entire  mastery 
of  the  Bible  captivated  every  one  ;  all  felt  his  power  there. 
In  action  and  in  mind,  he  was  Webster  rather  than  Clay. 
Grand  and  sublime  was  he,  but  it  was  the  sublimity  of  his 
theme.  He  never  seemed  to  make  an  effort,  while  he 
charmed  by  his  exegesis — his  sevc're  logic  or  his  lofty 
rhetoric.  He  was  unlike  most  all  speakers,  but  always 
gentle,  courteous,  commanding.  His  discourses  were  ex- 
temporaneous, often  exceeding  two  hours  in  length,  but 
were  so  clear  in  statement,  cogent  in  argument,  rich  in 
diction,  and  forcible  in  illustration,  as  to  hold  his  auditors 
in  rapt  attention  to  the  close.  His  habits  of  extempora- 
neous speaking  never  caused  him  to  degenerate  into  slov- 
enliness of  style,  but  sometimes  led  to  undue  diffusiveness 
and  discursiveness.  This  feature  was  particularly  ob- 
servable in  the  writings  and  speeches  of  Mr.  Campbell 
during  the  closing  years  of  his  life. 

He  was  not  less  laborious  and  celebrated  as  a  writer 
than  as  a  speaker.  And  as  a  writer  his  power  was  ac- 
knowledged far  and  wide.  When  quite  young  he  had  read 
Scott's  Commentary  through  ;  he  had  committed  the  gems 
of  the  better  English  poets  to  memory ;  the  Proverbs  and 
Psalms  he  had  at  his  fingers'  ends,  all  of  which  seemed  to 
be  at  command  always.  The  earlier  years  of  his  editorial 
career  were  distinguished  by  lively  and  earnest  contro- 
versy.    The   arguments  and  criticisms  of  his  opponents, 


LIFE    OF    ALEXANDER    CAMPBELL,  47 

given  in  full  on  his  pages,  and  the  replies,  exhibiting  a 
completeness  of  information  on  the  topics  discussed,  ripe- 
ness of  judgment,  strength  of  argument,  keenness  of  re- 
tort, and  withering  exposures  of  sophistry,  that  render 
them  admirable  models  of  polemical  theology.  Seldom  dv'» 
the  writings  of  other  distinguished  scholars  exhibii  such 
playfulness  of  wit  and  keenness  of  satire  joined  with  such 
gentlemanly  dignity  and  logical  power.  At  no  period  in 
writing  did  he  take  much  time  to  dress  his  thoughts. 
When  his  mind  was  on  draught,  he  gave  what  flowed,  and 
this  was  always  characteristic  of  a  great  and  cultivated 
mind.  His  fine  taste  seldom  left  him  at  fault.  He  adorned 
every  subject  on  which  he  wrote. 

In  person,  God  set  the  stamp  of  a  man  of  power  upon 
Alexander  Campbell.  In  hight  he  was  five  feet  eleven 
inches,  and  when  in  health  and  in  his  prime,  muscular 
without  fleshiness  ;  his  brain  vigorous  rather  than  massive, 
but  well-balanced;  his  nose  aquiline,  and  his  very  dark 
blue  eye  had  an  eagle's  fire.  He  was  well-formed,  and  in 
every  way  well-proportioned.  Up  to  within  four  years  of  , 
his  death,  he  sustained  a  healthful  and  spirited  tempera- 
ment, combined  with  remarkable  vigor  of  mind  and  physi- 
cal energy,  but  during  the  last  two  or  three  years  of  his 
life,  the  manifest  power  in  his  face,  the  kindly  humor 
which  was  wont  to  twinkle  under  his  eyebrows,  as  well  as 
his  genial  and  animated  expression  of  countenance  grad- 
ually diminished.  He  was  one  of  the  most  generous  of 
benefactors.  Though  modest  and  unassuming,  while  dig- 
nified and  manly,  he  impressed  himself  upon  every  one  as 
a  benevolent  and  discriminating  power. 

For  a  considerable  time  before  his  death,  Mr.  Campbell 
had  been  gradually  failing  in  strength,  and  he  had,  in  con- 
sequence, to  withdraw,  in  a  good  measure,  from  active  la- 


48  LIFE   OF    ALEXANDER   CAMPBELL. 

bor,  ])oth  in  the  college  and  in  the  church.  Three  weeks 
before  his  death  he  had  taken  a  bad  cold,  and  nearly  lost 
his  voice,  but  for  a  week  longer  kept  about.  His  last  days 
were  as  the  effulgence  of  the  sun,  when  it  sinks  gloriously 
through  gorgeous  drapery  of  rifted  clouds.  He  went  to 
his  rest  through  fitful  gloamings  of  a  sublime  intellect,  but 
with  a  faith  that  never  faltered.  The  scriptures  proved 
his  unfailing  consolation.  He  quoted  them  with  great 
point,  wlien  he  seemed  to  know  or  notice  but  little  else. 
A  few  days  before  his  departure,  upon  some  allusion  to  the 
Creator,  he  quoted  the  first  verse  of  the  first  chapter  of 
Genesis  in  the  Hebrew,  and  then  the  first  verse  of  the  first 
chapter  of  John  in  the  Greek.  His  mind  delighted  to 
dwell  upon  the  glorious  character  of  Christ,  lie  would 
look  around  upon  the  friends  about  his  bedside  and  ask : 
"  What  think  ye  of  Christ,  his  divine  nature,  his  glorious 
mission,  his  kingly  ofiice,  the  Sovereign  Ruler  of  the  heav- 
ens and  of  the  earth,  the  fountain  of  universal  being !" 

His  gentleness  and  patience  amid  his  suffering  were  in- 
expressibly affecting  to  his  friends  and  relatives  who  wit- 
nessed his  dying  hours.  The  commanding  and  fascinating 
elements  of  his  character  were  intact  in  the  midst  of  the 
wreck  of  matter.  And  even  in  his  wanderings  the  grand 
sentences  which  fell  from  his  lips  ;  the  beautiful  soliloquies 
upon  "  the  fleetness  of  time,"  and  upon  "  doing  good  when 
we  can,"  etc.,  were  wonderful  to  all  who  heard  them.  All 
the  records  of  great  men,  and  their  closing  hours,  fur- 
nish few  such  precious  remembrances.  Humboldt,  look- 
ing upon  the  setting  sun  with  his  dying  eyes,  said  :  "Light ! 
rcoie  light !  "  And  Goethe,  dying  at  the  same  hour  of  clos- 
ing day,  raised  his  hand  and  made  as  though  he  were  writ- 
ing in  the  air,  according  to  his  habit  of  describing  all  his 


LIFE    OF    ALEXANDER    CAMPBELL.  49 

sensations  as  they  came.  An  evening  or  so  before  he  died, 
Mr.  Campbell  was  watching  the  glories  of  the  departing 
sun.  Its  last  rays  were  streaming  through  the  window 
directly  in  front  of  his  bed,  and  fell  upon  it.  His  eyes 
rested  inquiringly  upon  the  quiet  glory,  and  he  was  told 
it  was  the  setting  sun.  "  Yes,"  he  repeated,  "  the  settina 
sun  !  it  will  soon  go  down.  But  unto  them  that  fear  7a-« 
name,  shall  the  sun  of  righteousness  arise  with  healing  ir. 
his  wings."  His  politeness  and  gratitude,  through  all  his 
illness,  were  among  the  most  conspicuous  expressions  of 
his  heart.  At  times  his  room  would  be  nearly  filled  with 
visitors,  and  he  would  think  they  had  assembled  to  hear 
him  preach,  and  ask  if  it  was  not  time  to  begin  the  services, 
and  when  reminded  that  they  were  only  friends  calling  to 
see  him,  he  would  request  some  one  to  thank  them  for  him, 
and  then,  turning  to  the  nearest,  he  would  quote : 

"  Society,  friendship  and  love, 
Divinely  bestowed  upon  man  ; 

0,  had  I  the  wings  of  a  dove, 
How  soon  would  I  join  ye  again. 

My  sorrows — " 

And  his  voice  would  fail  him,  and  with  a  graceful  wave 
of  his  hand  he  would  close  his  eyes  and  relapse  into  si- 
lence. There  were  many  memorable  death-bed  sayings  of 
th's  great  and  noble  man  of  God,  but  their  recital  would 
protract  this  article  beyond  the  proper  limit. 

When  his  voice  had  almost  entirely  left  hira,  and  he  was 
st'-uggling  for  breath,  his  wife  said  to  him  :  "The  blessed 
S»  vior  will  go  with  you  through  the  valley  of  the  shadow 
of  death."  He  looked  earnestly  into  her  face  for  a  mo- 
ment, and  then  with  a  great  effort  said  emphatically: 
"  Tl-at  He  will ;  that  He  will !"     And  this  was  about  the 


50  LIFE    OF    ALEXANDFR  CAMPBELL. 

last  intelligent  and  pointed  expression  of  his  dying  confi 
denc^ 

Such  were  the  closing  hours  of  Alexander  Campbell  \ 
By  thousands  and  tens  of  thousands  esteemed  to  have  been 
the  greatest  theologian  of  his  day. 


INTRODUCTION. 


One  of  the  chief  attractions  of  Bethany  College,  during 
tlio  lifetime  of  its  founder,  was  tlie  Familiar  Lectures 
which  were  delivered  annually  before  the  Morning  Class. 
Hundreds  of  young  men,  now  scattered  over  the  United 
States,  will  bear  willing  testimony  to  the  interest  and 
value  of  those  Lectures.  They,  more  than  any  thing  else, 
made  Bethany  College  a  success,  and  gave  to  its  students 
that  peculiar  power  before  the  people  for  which  they  have 
always  been  distinguished. 

Mr.  Campbell's  method  of  instruction  was,  in  many-re- 
spects,  original.  Although  educated  in  the  Old  Country, 
he  was  not  bound  by  the  mannerisms  of  European  col- 
leges. He  was  not  cramped  by  either  the  cumbersome 
machinery  of  written  discourse,  or  what  is  worse,  written 
human  formularies  of  faith.  He  was  emphatically  a  free 
man,  and  his  thoughts  were  always  full  of  the  inspiration 
of  freedom.  Acknowledging  no  master  but  Christ,  bow- 
ing to  no  authority  in  religion  but  the  Word  of  God,  and 
reverencing  only  that  which  had  the  sanctions  of  Truth, 
it  is  not  strange  that  we  find  him  breaking  away  from  the 
tyranny  which  has  so  long  characterized  our  educational 

(51) 


52  INTRODUCTION. 

systems,  and  establishing  a  college  whose  foundation  is 
the  Bible,  and  whose  comprehensive  aim  is  to  furnish  an 
education  commensurate  with  the  wants  of  the  whole  peo- 
ple. His  was  the  first  successful  effort  to  make  the  Bible 
the  principal  text-book  in  the  college.  True,  the  ques- 
tion of  its  practicability  and  importance  had  been  before 
discussed.  But  to  him  alone  belongs  the  credit  of  having 
actually  made  the  experiment,  and  that  experiment  a  per- 
manent success.  While  other  American  institutions  were 
loaded  down  with  European  curriculums,  Bethany  College, 
under  the  direction  of  the  great  mind  which  presided 
over  it,  threw  oif  the  bondage  of  obsolete  ideas,  and 
adopted  a  system  of  education  in  hiarmony  with  man's  en- 
tire nature — Body,  Soul  and  Spirit.  And  as  the  Spirit 
is  superior  to  either  Body  or  Soul,  this  part  of  man  was 
especially  provided  for.  Hence,  Mr.  Campbell  was  not 
only  a  religious  Reformer,  but  he  was  also  a  Reformer  of 
our  educational  ideas.  And  we  think  it  would  be  difficult 
to  determine  in  which  department  he  has  accomplished 
the  most  good.  In  fact,  these  two  works  are  so  intimately 
associated  that  they  may  be  regarded  as  one  and  the  same 
thing.  And  we  can  not  help  believing  that  the  time  is 
not  far  distant  when  the  importance  of  Mr.  Campbell's 
labors  will  be  fully  recognized  and  appreciated. 

The  present  is  a  remarkable  age.  Never  in  the  history 
of  the  world  has  there  been  so  much  mental  activity  as 
now.  This  is  particularly  true  of  our  American  mind. 
In  our  society  the  Anglo-Saxon  predominates,  but  he  is 


INTRODUCTION.  53 

siirroiiiided  by  other  elements,  which  hirgely  intensify  that 
energy  for  which  he  has  always  been  distinguished.  Then 
again,  the  freedom  of  our  political  institutions  tends  to  ex- 
pand and  enlarge  the  area  of  thought.  In  such  fi  com- 
pound civilization  as  ours — made  up  as  it  is  of  represent- 
itives  from  all  nations — where  energy  is  the  distinguish- 
ing characteristic  of  the  people,  and  where  the  govern- 
ment tolerates  the  largest  political  and  religious  liberty, 
we  may  reasonably  expect  an  immense  amount  of  conflict. 
Out  of  this  conflict  will  necessarily  come  an  immense 
amount  of  error,  unless  the  mental  activities  of  the  people 
are  directed  by  some  unerring  counsel.  This  can  be  done 
only  by  making  the  Word  of  God  the  principal  text-book 
in  all  our  institutions  of  learning. 

One  of  the  most  prominent  characteristics  of  the  pres- 
ent age,  is  the  disposition  manifested  almost  every  where 
to  re-examine  the  foundations  of  the  Christian  Faith.  Infi- 
delity, in  the  garb  of  science,  is  seeking  to  undermine 
and  destroy  the  religion  of  Christ.  The  conflict  between 
Truth  and  Error  is  rapidly  growing  more  intense.  Strauss, 
Colenso  and  Renan  are  only  the  leaders  of  the  hosts  of 
Skepticism.  Thousands  of  others,  not  so  .well  known  to 
fame,  but  just  as  eff'ective  in  their  mischievous  work,  are  en- 
deavoring to  overthrow  the  Church  of  God.  And,  the 
alarming  fact  is,  that  no  small  amount  of  this  infidelity 
finds  its  origin  in  our  colleges,  and  is  fed  and  fostered  by 
them. 

In  order  to  save  the  Church  and   the  world,  the   Bible 


54  INTRODUCTION. 

must  be  introduced  as  the  text-book  of  morals  and  religion, 
in  all  the  schools,  colleges  and  universities  of  the  land. 
Not  the  Bible  as  interpreted  by  science,  falsely  so  called, 
or  human  creeds,  but  the  Bible  as  an  authoritative  revela- 
tion from  God ;  as  the  expression  of  the  Divine  Will  to 
man;  and  as  a  sufficient  rule  of  faith  and  practice.  This 
is  the  crying  want  of  the  present  age,  and  until  this  want 
is  supplied,  we  may  expect  that  infidelity  will  raise  its  de- 
fiant form  in  opposition  to  the  Truth  of  Heaven,  and  gain 
new  trophies  in  the  interests  of  the  Prince  of  Darkness. 

Having  a  just  appreciation  of  the  times  in  which  he 
lived,  and  foreseeing  the  diflSculties  in  the  way  of  the 
progress  of  Truth,  Mr.  Campbell  bent  all  the  energies  of 
his  great  mind  to  the  establishment  of  a  correct  system 
of  education,  both  in  the  pulpit  and  in  our  institutions  of 
learning.  And  his  first  step  in  this  direction,  was  to  give 
the  Bible  supreme  authority  in  both  places.  This  was  his 
distinctive  work  in  Bethany  College,  and  this  the  great  ele- 
ment of  power  in  his  Religious  Reformation.  And  it  was  in 
the  interest  of  this  great  work,  that  he  delivered  to  the  stu- 
dents of  his  college,  what  were  familiarly  called  his  Morn- 
ing Class  Lectures. 

These  Lectures  were  not  intended  to  exhibit  logical  ar- 
rangement, concise  reasoning  and  regular  sequence  of 
thought.  In  manner^  they  were  simply  conversations  ;  in 
mailer,  they  sought  only  to  impress  upon  the  students  of 
the  college  the  inestimable  treasures  of  the  Word  of 
God.     They  were  never  intended  for  publication ;  in  fact, 


INTRODUCTION.  65 

they  were  wholly  extemporaneous  eiForts,  frequently  called 
forth  by  a  note  found  upon  his  desk,  after  he  had  taken 
his  seat.  He  seemed  never  to  know  the  chapter  to  be 
discussed,  until  attention  was  called  to  it  by  the  young 
man  whose  time  it  was  to  read. 

Burke  has  said  that  "  the  perfection  of  conversation  is 
not  to  play  a  regular  sonata,  but,  like  the  iEolian  harp,  to 
await  the  inspiration  of  the  passing  breeze."  Mr.  Camp- 
bell's  conversations*  with  his  Morning  Class  furnish  a  fine 
illustration  of  the  truth  of  this  remark.  Possessed  of  a 
mind  remarkable  for  its  native  strength,  and  having  at  his 
command  the  richest  stores  of  learning,  he  was  always 
ready  for  any  intellectual  emergency  that  might  arise; 
and  generally,  the  greater  the  emergency,  the  more  cer- 
tain he  was  to  succeed.  When  he  seemed  to  be  wholly 
unprepared  to  treat  a  subject  that  came  up  for  considera- 
tion, then  it  was  that  he  became  superior  to  himself,  and 
electrified  you  by  the  ease  with  which  he  disposed  of  the 
most  difficult  problems  in  science,  philosophy  and  religion. 
He  needed  no  written  discourse  upon  any  subject ;  for  his 
mind  seemed  to  be  one  vast  manuscript  in  which  were 
already  prepared  the  richest  thoughts  upon  all  subjects. 
Hence  his  familiar  conversations  were  often  as  profound 
in  thought,  as  felicitous  in  expression,  and  as  finished  in 

*  We  use  the  word  "conversations,"  because  lie  spoke  in  a  con- 
vei'sational  style.  While  talking,  lie  always  remained  seated,  and 
frequently  occupied  much  of  the  time  in  questioning  the  class.     M. 


56  INTRODUCTION. 

style,  as  were  any  of  his  ^Yl•itten  addresses.  But  this  was 
not  intended  to  be  so.  He  seemed  rather  to  avoid  any 
thing  like  the  regular  style  of  professional  lectures.  He 
aimed  only  to  unfold  the  rich  treasures  of  the  Bible,  and 
develop  in  the  heart  of  every  hearer  a  love  for  the  True, 
Beautiful  and  Good.  In  view  of  these  facts,  we  need 
scarcely  remind  the  intelligent  reader,  that  he  can  not 
judge  of  these  Lectures  by  the  ordinary  rules  of  criticism 
intended  specially  for  prepared  addresses.  They  are 
simply  the  off-hand  utterances  of  a  great  mind  im- 
pressed with  the  idea  of  an  important  mission  to  perform. 
As  such  they  should  be  judged,  and  judging  them  thus,  they 
are  truly  wonderful  productions.  But  after  all,  their 
chief  value  rests  in  the  fact,  that  ihei/  are  the  emhodiynent 
of  Mr.  CamphelVs  idea  of  Biblical  instruction  in  a  college. 
Considering  that  he  was  the  first  man  in  this  country 
to  give  practical  importance  to  the  Bible  as  a  college  text- 
book, the  manner  in  ivhich  he  lised  the  Bible  in  the  business 
of  education,  can  not  fail  to  be  an  interesting  subject  for 
study.  His  Morning  Class  Lectures  will  supply  "us  with 
all  necessary  information  in  reference  to  this  matter,  and 
consequently  these  Lectures  have  a  very  important  histori- 
cal bearing  upon  Mr.  Campbell's  great  life-work.  And 
just  here  we  deem  it  proper  to  give  some  account  of  the 
origin  of  these  Lectures  in  their  present  form. 

More  than  ten  years  ago,  while  sitting  upon  the  students' 
bench  and  listening  to  the  old  Patriarch  who  was  the  presid- 
ing genius  of  the  college,  it  occurred  to  us,  that  if  a  faithful 


INTRODUCTION.  57 

report  of  his  Lectures  to  his  pupils  could  be  obtained, 
much  good  might  be  accomplished  by  its  publication. 
Believing,  as  we  did,  that  he  who  rescues  from  oblivion 
one  thought  of  a  great  mind,  is  to  that  extent  a  public 
benefactor,  we  felt  well  assured  that,  if  we  could  secure 
in  some  permanent  form  Mr.  Campbell's  familiar  talks,  it 
would  be  doing  the  cause  of  truth  a  good  service  as  well 
as  the  public  a  great  favor.  This  conviction  never  left  us, 
but  continued  to  grow  in  importance  even  after  we  had 
finished  our  collegiate  course  and  entered  upon  the  great 
struggle  of  life.  At  last  we  determined  to  accomplish 
what  had  been  for  some  time  a  cherished  purpose.  Ac- 
cordingly we  employed  Mr.  Charles  V.  Segar,  lately  de- 
ceased, an  excellent  phonographer,  to  attend  Bethany 
during  the  session  of  1859-60,  and  report  Mr.  CampbelFs 
Morning  Class  Lectures  and  such  portions  of  his  Sermons 
as  might  be  thought  specially  worthy  of  preservation. 
A  part  of  the  result  of  Mr.  Segar's  labor  is  given  to  the 
public  in  this  volume. 

We  do  not  claim  to  have  in  every  respect  a  verbatim 
report,  for  we  do  not  believe  that  any  phonographer,  how- 
ever skilled  in  his  profession,  could  have  thus  reported 
Mr.  Campbell.  His  elocution,  though  generally  stately 
and  impressive  in  a  remarkable  degree,  and  always  in  har- 
mony with  the  grand  themes  upon  which  he  discoursed, 
sometimes,  nevertheless,  under  the  excitement  incident 
to  the  discussion  of  topics  involving  the  eternal  destiny 
of  man,  became  a  living  fire  or  a  sweeping  tornado,  fore- 


68  INTKODUCTION. 

ing  you  to  forget  all  idea  of  logical  connection,  and  im- 
pressing you  only  with  the  idea,  of  pozver.  At  such  times 
he  spoke  with  a  rapidity  and  fervor  of  utterance  which 
literally  defied  phonograph}^  and  so  enchained  the  mind 
and  heart  as  to  paralyze  the  hand  that  would  otherwise 
have  reported  his  every  sentence.  Consequently,  to  ob- 
tain a  verbatim  report,  in  every  respect,  was  simply  im- 
possible. We  do  claim,  however,  that  our  reporter  has 
given  generally  the  exact  language,  and  always  substan- 
tially the  meaning  of  Mr.  Campbell.  And  should  the 
reader  occasionally  notice  a  want  of  logical  connection 
and  accuracy  of  style,  it  can  be  accounted  for  by  remem- 
bering that  we  have  endeavored  to  give  a  faithful  report 
of  what  was  delivered  without  any  special  care  for  either 
the  one  or  the  other  of  these  ;  the  Lecturer's  whole 
object  being  to  properly  impress  his  hearers  with  the 
grand  realities  upon  which  he  discoursed. 

In  addition  to  the  real  value  of  these  Lectures,  on  ac- 
count of  their  historical  connection  with  educational  re- 
form and  the  useful  instruction  contained  in  them,  they 
possess  a  melancholy  interest,  because  they  belong  to  the 
last  session  of  Mr.  Campbell's  active  duties  in  the  college. 
They  are  the  last  consecutive  Lectures  he  ever  delivered. 
And  it  can  not  be  denied  that  even  these  frequently  fall 
below  the  standard  of  his  Lectures  during  previous  ses- 
sions. He  had  already  begun  to  sink  under  the  weight 
of  labor  and  of  years,  and  it  is  to  be  regretted  that  some  one 
did  not  do,  years  ago,  what  we  have  endeavored  to  do, 


INTRODUCTION.  59 

when  almost  too  late.  This  volume,  then,  while  it  will  be 
admired  by  many,  will  be  loved  bj  more,  not  only  because 
of  its  intrinsic  value,  but  because  of  its  endearing  asso- 
ciations. 

W.  T.  M. 
Cincinnati,  Feb.  27,  1867. 


LECTURE  I. 

INTRODUCTORY.  * 

YoiTNG  Gentlemen  :  I  am  deeply  sensible  of  this  cor- 
Jial  reception  ;  and  feel  honored  by  you,  through  the  Ci- 
ting remarks  of  your  speaker,  on  this  occasion.  I  regard 
myself  as  placed  by  Providence  in  a  very  peculiar,  and, 
1  maj  say,  affecting  position  ;  yet,  in  the  allotments  of  his 
infinite  wisdom  and  goodness,  I  am  placed  where  and  as  I 
am.  Prompted  by  the  feeling  which  grows  out  of  the  re- 
lation I  sustain  to  you — akin  to  that  of  a  father  toward 
his  children — perhaps,  I  can  not  do  better  on  the  present 
occasion,  than  to  speak  to  you  of  things  most  intimately 
and  agreeably  associated  with  your  present  calling. 

The  object  of  education  is,  to  develop  man,  in  harmony 
with  his  whole  constitution,  and  his  relations  to  the  uni- 
verse. I  am  engaged  in  an  effort  to  establish  a  system 
of  education,  concordant  with  the  genius  of  human  na- 
ture, and  its  bearings  to  the  world,  physically,  intellectu- 
ally and  morally. 

In  the  first  place,  with  respect  to  the  physical  develop- 

*  When  the  session  commenced,  Mr.  Campbell  was  absent  on  a 
lecturing  tour,  througli  the  States  of  Illinois  and  Missouri.  Upon 
Ids  arrival  at  home,  the  students  of  the  college  bade  him  welcome, 
in  a  happy  speech  by  Mr.  E.  T.  Porter,  since  deceased.  The  report 
of  Mr.  Campbell's  response  to  the  students'  welcome,  is  here  in- 
serted as  the  introductory  Lecture,  because  it  sets  fortli,  briefly  and 
couiprehensively,  the  object  and  character  of  the  course  of  Lectures, 
delivv^red  during  the  college  term  of  1859-'G0.  —  Reporter. 

(CD 


62  LECTURE   I. 

ment  of  man,  it  is  obvious  that  he  should  possess  an  anal- 
ysis of  his  whole  constitution,  and  that,  too,  in  harmony 
with  his  duty  and  future  destiny.  This  view  of  man  re- 
quires that  the  Bible  should  be  a  text-book  in  every  in- 
stitution of  learning — from  the  infant  school  to  the  uni- 
versity ;  inasmuch  as  it  is  an  infallible  revelation,  in  re- 
lation to  himself,  to  his  usefulness  and  happiness  here,  and 
his  honor  and  glory  hereafter. 

Education,  in  its  every  department,  ought  to  be  based 
upon  a  thorough  investigation  of  man;  and  this  would  re- 
quire an  analysis  of  all  his  powers ;  and  first,  with  regard 
to  the  full  development  of  his  physical  constitution,  which 
is  the  basis  of  man.  In  examining  the  mortuary  reports 
of  diiferent  countries,  we  can  not  but  remark  how  large  a 
number  of  the  human  family  lose  health  and  life,  through 
ignorance  of  the  constitution  of  their  nature.  Indeed,  a 
very  large  proportion  of  the  human  family  depart  this  life 
prematurely,  in  consequence  of  their  neglect  of  a  proper 
and  competent  self  knowledge.  Hence,  the  necessity  of  a 
thorough  knowledge  on  the  part  of  man,  of  his  physical, 
as  well  as  of  his  intellectual  and  moral  nature. 

Man  being  capable  of  possessing  a  knowledge  of  God, 
which  is  a  peculiar  difi"erential  attribute,  it  is  impossible  for 
him  to  form  a  just  estimate  of  himself,  without  the  re- 
vealed knowledge  of  God;  hence,  we  say,  that  he  should 
consecrate  his  whole  body,  soul  and  spirit,  to  the  revealed 
will  of  God.  Man's  infallible  knowledge  of  his  Creator, 
being  wholly  dependent  upon  a  supernatural  revelation, 
renders  it  highly  important,  that  this  supernatural  revela- 
tion should  be  a  standing  topic  in  every  well-organized 
school.  "We,  therefore,  make  the  Bible  a  text-book  of  man 
as  he  was  at  first,  as  he  is  now,  and  as  he  must  be  hereaf- 
ter.    But,  in  making  use  of  the  Bible  as  a  text-book,  we 


LECTURE    I.  63 

pay  no  respect  to  existing  orthodoxy  or  heterodoxy;  these 
being  mere  visionary  theories,  and  not  realities,  nor  at  all 
adequate  to  the  demands  of  human  nature. 

The  failure  of  popular  systems  of  education  (which  ex- 
clude the  Bible  as  a  daily  text- book),  presents  to  us,  very 
impressively,  the  truth  that  facts,  and  not  theories,  reali- 
ties, and  not  speculations,  arc  essential  to  the  true  intent 
and  meaning  of  education.  Theories,  void  of  facts,  nef  er 
can  become  the  basis  of  religious  science.  All  human 
theories  are  defective,  and  inadequate  to  the  true  and 
proper  knowledge  of  man.  True  Science  is  always  based 
on  facts,  and  these  facts,  can  only  be  safely  founded  on 
the  revealed  knowledge  of  man,  and  not  upon  Grecian 
or  Roman,  or  any  modern  speculations  in  regard  to  hu- 
manity. 

Man  requires  a  revelation  of  himself,  as  much  as  he 
does  of  his  Creator.  The  Bible  is  a  revelation  of  man  to 
himself,  and  of  God  to  man.  He  needs  a  revelation  of 
himself,  from  the  Author  of  his  being;  as  that  alone  can 
comprehend  him,  in  all  his  relations  to  the  universe,  and 
his  destiny  in  it.  Therefore,  we  must  adapt  our  whole 
system  of  education,  to  the  entirety  of  man.  This  was 
our  rudimental  conception,  in  the  establishment  of  Beth- 
any College.  The  Bible  is  the  true  theory  of  man ;  and 
being  the  only  book,  that  contains  and  imparts  this  knowl- 
edge, it  is  essential,  that  every  school  which  has  for  its  ob- 
ject, the  enlightenment  and  the  happiness  of  man,  should 
adopt  it;  not  simply  as  an  occasional  reading  book,  but  as 
a  preceptive  subject  of  daily  consideration. 

It  has  been  urged  as  an  objection  to  this  system  of  edu- 
cation, that  youth  are  incapable  of  thinking  independently, 
of  this  great  subject;  and  it  hos  been  assumed,  that  this 
book  is  not  adapted  to  them,  because  of  their  inability  to 


64  LECTURE    I. 

apprehend  and  compreliend  its  important  teachings. 
Ilcnce  tlie  attempt  to  adapt  "its  doctrines,  to  the  capacity 
of  tlie  young,  by  more  simple,  rudimental  and  catecheti- 
cal instruction.  This  we  should  esteem  to  be  a  reproach 
upon  the  Author  of  the  Bible;  as  though  man  were  more 
competent  than  He,  to  address  the  human  understanding 
in. the  infancy  of  man!  Can  not  God  speak  as  intelli- 
gibly to  man,  as  man  to  his  fellow;  and  that  too  in  every 
stnge  of   his    being,  from    infancy  to  mature    manhood? 

The  Bible  being  addressed  to  the  human  family  in  the 
aggregate,  by  Him  that  knew  what  was  in  man,  would  of 
course  be  adapted  to  all  intelligent  beings;  and  more  ade- 
quately than  an3^  thing  man  could  devise,  in  his  imperfect 
knowledge  of  both  God  and  himself.  The  Bible  addresses 
humanity,  in  harmon}^  with  its  entire  capacity;  and  speaks 
as  did  the  Apostles,  to  old  men,  to  young  men,  and  to 
babes  in  Christ. 

It  is  all  important,  that  the  elements  of  piety  and  hu- 
manit}^  should  be  inculcated  in  the  first  lessons  of  every 
school,  from  the  lowest  to  the  highest;  and  equally  impor- 
tant that  all  education  should  be  conducted  with  a  view  to 
the  great  object  of  qualifying  man,  to  act  his  proper  part 
in  the  drama  of  humanity,  and  thereby  develop  him,  with 
reference  to  the  world  as  it  now  is,  and  the  world  to  come. 

The  popular  summary  of  education,  is  happily  express- 
ed in  the  two  words,  literature  and  science.  Literature 
comprehends  languages,  living  and  dead,  accessible  to  man, 
merely  as  signs  of  ideas — a  medium  of  communication, 
capable  of  developing  the  most  subtle  motives  and  objects 
that  actuate  humanity'.  Science  has  repect  to  the  classi- 
fied knowledge  of  man — whether  creature  or  Creator  be 
the  subject,  and  the  classification  must  be  adapted  to  the 
capacity  and  progress  of  the  pupil.     Our  colleges,  one  and 


LECTURE    I.  65 

all,  nre  founded  n[)oii  tins  view  of  language  and  science; 
the  former  ms  subservient  to  the  latter. 

Morality  has  its  facts  and  its  documents  as  much  aa 
physical  nature  has.  The  true  basis  of  moral  science,  has 
long  been  a  question  of  doubtful  disputation  in  the 
schools;  and,  indeed,  if  we  confine  ourselves  to  the  insti- 
tutes of  Greece  and  Rome,  the  Joubt  still  remains.  Bui 
Moses  in  the  Law,  and  Christ  in  the  Gospel,  have  given 
as  solid  a  foundation,  for  the  moral  relations  and  duties  or 
man  to  God  and  man,  as  appear  in  the  ordinances  of  na- 
ture, in  reference  to  natural  science.  It  is  this  view  of 
the  subject,  Avhich  presents  the  great  necessity  of  intro- 
ducing the  Bible  into  every  institution  of  literature  and 
science;  for  it  alone  imparts  the  true  knowledge  of  man 
and  of  God,  as  he  was  and  is,  and  must  forever  be. 

There  is  a  very  important  difference  between  Natural  Sci- 
ence, as  based  upon  the  facts  of  creation,  usually  called  na- 
ture, and  Moral  Science,  as  based  exclusively  upon  the  facts 
of  humanity  and  divinity.  In  the  physical  developments  of 
nature,  we  have  many  text-books,  because  of  the  large  field 
presented  to  the  vision  and  understanding  of  man,  in  the 
positive  works  of  creation  and  providence  ;  but  in  Moral 
Science,  we  have  only  one  infallible  text-book,  and  that  is 
the  Holy  Bible — the  charter  of  morality — having  God  for 
its  author  and  man  for  its  object.  The  objection  urged  by 
some  to  Moral  Science,  that  it  has  not  as  solid  a  founda- 
tion as  Physical  Science,  is  true  of  Grecian,  Roman  and 
Anglican  Science,  but  not  so  of  Moral  Science,  as  devel- 
oped in  the  Bible — a  book  Avhich  not  only  gives  us  pre- 
cepts of  morality,  but  facts  and  documents,  upon  which 
moral  obligation  is  based.  We  know  it  contains  truths, 
both  divine  and  human,  which  constitute  the  support  of 
religion  and  m'orality,  and  that,  by  using  it,  we  study  God 


66  LECTURE   I. 

in  man.  and  man  in  God — tlie  being  made  in   the  image 
and  likeness  of  God. 

We  endeavor  to  establish  all  our  instruction  upon  a 
positive  divine  revelation  of  God  to  man;  for  we  need  as 
much  revelation  in  respect  to  the  latter,  as  to  the  former  ; 
and  we  are  glad  to  know  that  these  views  are  not  peculiar 
to  us.  but  that  in  the  march  of  Science,  and  the  growth 
of  the  human  understanding,  their  correctness  is  being 
more  and  more  realized. 

We  might  pause  here,  young  gentlemen,  in  these  gen- 
eral observations,  to  impress  upon  your  minds,  by  a  single 
illustration,  the  necessity  of  a  divine  revelation  of  the 
moral  nature  of  man.  Time  was,  when  retaliation  was 
enjoined  as  a  duty,  and  revenge  itself  was  esteemed  ne- 
cessary to  the  happiness  of  an  injured  party.  And  this 
was  the  doctrine  alike  of  philosophers  and  fools.  But 
since  the  divinely  enunciated  precept,  *'  Love  your  ene- 
mies," applied  the  touchstone  to  the  misguided  heart  of 
man,  it  has  been  discovered,  that  apart  from  the  happiness 
incident  to  obedience  to  the  divine  injunction,  the  malig- 
nity of  any  being,  who  is  not  a  fiend  incarnate,  yields  to 
the  spirit's  discipline  of  returning  good  for  evil. 

In  conclusion,  young  gentlemen,  we  are  happy  to  say, 
we  have  here,  a  sort  of  Congressional  College — represent- 
atives from  the  North,  the  South,  the  East  and  the  West, 
a  circumstance,  not  only  agreeable,  but  profitable;  result- 
ing in  intimacies,  which  frequently  redound  to  the  mutual 
advantage  of  all  the  parties. 

But,  leaving  these  and  other  matters,  for  a  more  full 
development  in  our  regular  Series  of  Lectures,  which  we 
congratulate  ourselves  in  being  able  to  deliver  this  session, 
I  have  only  to  hope,  that  a  true  appreciation  of  the  ad- 
vantages which  must  accrue  to  you,  from  the  thorough  and 


LECTURE    II.  67 

comprehensive  course  of  instruction  in  our  college,  "will 
prompt  you  to  acquit  yourselves  honorably  before  God 
and  men ;  and  thereby  secure  to  yourselves,  all  the  advan- 
tages, which  a  kind  and  beneficent  Providence  has  placed 
within  your  reach.  With  these  remarks,  permit  me  to 
thank  you  for  your  esteemed  attentions. 


LECTURE  II. 


GENESIS    I. 


Gentlemen  :  We  commence  properly,  this  morning,  the 
consideration  of  a  volume,  surpassing  all  others  in  the 
blessings  vouchsafed  to  man.  It  is  a  superlative  work,  of 
transcendent  value  and  importance.  It  spans  the  whole 
arch  of  time,  leans  upon  eternity  past  and  eternity  to 
come,  and  comprehends  time  in  its  history  and  in  its  pro- 
phecy. It  gives  to  man  a  knowledge,  paramount  to  all 
knowledge  of  the  sciences  of  earth ;  yea,  it  involves  his 
whole  destiny,  and  is,  therefore,  the  superlative  study  of 
life. 

There  is  an  invigorating  power  in  the  principles  and 
developments  of  this  Book  of  books,  which  manifests  it- 
self in  the  difference  between  that  system  of  education, 
based  upon  the  Bible,  and  that  founded  upon  Moral  Sci- 
ence, oftentimes  falsely  so  called.  Few  men  are  capable 
of  conducting  or  understandino;  a  consecutive  train  of  ab- 
stract  reasoning — especially  upon  abstruse  or  speculative 
topics;  but  almost  every  man  of  good  common  sense,  can 
understand  a  matter  of  fact  exhibition  :  and,  for  this  rea- 


68  LECTURE    II. 

son,  we  claim  that  the  Holy  Bible,  was  never  intended  to 
present  a  theory  of  divinity.-  It  simply  furnishes  a  relia- 
ble statement  of  what  God  has  done,  and  what  man  has 
done.  The  Bible  is  established  upon  a  matter  of  fact 
foundation,  and  whatever  it  says  in  the  form  of  didactic 
information,  is  essential  to  the  improvement  and  happi- 
ness of  man.  What  man  can  never  comprehend,  he  can 
never  use ;  what  is  beyond  his  ken,  he  need  not  know ; 
hence,  we  see  the  goodness  of  God's  infinite  wisdom,  in 
concealing  some  things,  and  revealing  others,  to  man. 

As  a  book  for  calling  forth  superior  qualities  of  the 
art  of  reading,  it  is  worthy  of  all  consideration.  The 
importance  of  understanding,  is  not  greater  than  the  im- 
portance of  properly  reading,  a  chapter  ;  and  we  main- 
tain that  it  requires  more  and  better  learning  to  read  a 
chapter  of  the  Bible,  as  it  should  be  read,  than  to  read 
one  of  Cicero's  orations  ;  and  in  some  European  colleges 
the  highest  degrees  of  honor  are  conferred  upon  the  best 
readers.  It  requires  hours  of  study,  in  many  instances, 
to  be  able  to  read  one  verse  or  chapter  in  the  Bible,  so 
as  to  produce  the  proper  effect,  upon  the  reader  and  the 
hearer. 

In  the  consideration  of  this  book,  it  is  necessary  for 
you  to  understand,  as  you  go  along,  in  order  the  more 
successfully  to  appreciate  the  sequel.  Much  of  its  con- 
tents appears  very  simple  to  those  of  junior  years  ;  but 
I  assure  you,  young  gentlemen,  that  they  grow  in  value 
and  in  interest  as  man  becomes  riper  in  understanding. 
At  the  earliest  age  of  accountability,  the  Bible  should  be 
the  first  book  introduced  to  the  young ;  and  where  this  is, 
or  is  not  the  case,  the  experience  of  mankind  shows  con- 
clusively that  the  Bible — the  inspired  volume — is  the  last 


LECTURE    II.  69 

book  oil  earth  which  all  men  think 'of  in  their  dying 
hours. 

Moses,  the  writer  of  this  book,  the  author  of  what  we 
denominate  the  Pentateuch,  gives  us  all  the  reliable  his- 
tory we  have  of  the  Word — the  personal  Logos — up  to  fif- 
teen hundred  years  before  the  birth  of  our  Lord  and  Sa- 
viour. He  antedates  all  the  writers  that  have  come  down 
to  the  knowledge  of  man,  and  he  antedates  them  an  im- 
mense period  of  time,  when  we  regard  it  in  connection 
with  the  present  age  of  the  world. 

We  are  aware  that  some  writers  of  modern,  as  well  as 
of  ancient,  time,  think  the  Mosaic  account  of  creation 
should  be  discarded  as  erroneous,  because  the  various 
strata  of  earth,  according  to  Geology,  evince  a  higher  an- 
tiquity than  five  or  six  thousand  years.  The  geological 
theory  differs  in  some  respects,  from  the  record  given  by 
Moses.  Nevertheless,  we  affirm  his  statement  to  be  true, 
and  shall  stand  or  fall  by  it ;  because  it  does  not  conflict 
with  the  scope  and  meaning  of  the  six  days  labor,  as  we 
understand  them.  We  place  the  inspired  record,  as  given 
by  Moses,  under  a  divine  commission,  against  all  the  the- 
ories founded  upon  nature  or  science,  as  interpreted  by 
man ;  and  we  believe  the  Mosaic  account  will  grow 
brighter  and  brighter,  as  the  geological  theory  fades  and 
recedes  into  comparative  oblivion.  * 

Moses  wrote  the  first  book  of  his  history  under  the  title 
Genesis;  which  word,  in  our  modern  language,  signifies 
origin^  generation^  that  is   to  say,  the   book   of  creation. 

♦In  this  stMtcMieiit,  we  see  Mr.  Canipbcll's  great  reverence  for  the 
Word  of  (jcnl.  He  was  not  opposed  to  Geology;  but  when  there 
was  a  seeming  conflict  between  the  (Geological  and  Mosaic  Kecorde, 
he  did  not  hesitate  to  adopt  the  latter.  With  him  the  Bible  wae 
the  only  authoritative  history  of  man.  M. 


70  LECTURE  II. 

Ilcnce  our  inspired  author,  in  the  first  oracle,  announces 
the  great  cardinal  fact,  that,  "  In  the  beginning,  God  cre- 
ated the  heavens  and  the  earth."  Undoubtedly,  reference 
was  here  made  to  the  universe  proper — the  material  uni- 
verse— connected  and  identified  with  the  history  of  man. 
The  given  names  of  the  difi'erent  creations  which  follow 
are  very  instructive  and  suggestive.  We  are  so  consti- 
tuted that  we  must  have  some  representative,  intelligible 
form  or  expression,  of  every  Idea  which  we  cherish  in  our 
minds;  and  this  is  the  important  characteristic  of  all 
language. 

The  clause  in  the  beginning^  we  understand  to  mean 
originally — at  the  first — in  some  undefined  period.  There 
are  parallel  expressions  in  the  Bible ;  for  instance  :  ''  In 
the  beginning  was  the  Word,  and  the  Word  Avas  with  God, 
and  the  Word  was  God."  "  The  same  was  iyi  the  beginning 
with  God."  "  The  Lord  possessed  me  in  the  beginning  of 
his  way,  before  his  works  of  old."  ''  I  was  set  up  from 
everlasting,  from  the  beginning^  or  ever  the  earth  was." 

God  is  here  used  in  the  sense  of  Creator^  the  originator, 
the  maker  of  all  things,  and  of  course  out  of  nothing. 
God,  "  the  creator  of  the  heavens  and  the  earth,"  created — 
that  is,  made — all  things  of  the  material  universe,  and 
"  without  him,  was  not  any  thing  made  that  was  made." 
"  The  North  and  the  South  Thou  hast  created  them." 
For,  ''  He  spake,  and  it  was  done,  he  commanded  and  it 
stood  fast."  "  He  commanded  and  they  were  created." 
"  Lift  up  your  eyes  on  high,  and  behold  who  hath  created 
these  things."  "  Create  in  me  a  clean  heart,  oh  God" — 
make  a  new  thing,  some  thing  which  had  no  existence  be- 
fore. Heaven  and  earth  meaning  the  material  universe 
and  all  its  tenants.  All  the  words  of  this  verse  are  pre- 
fatory statements,  giving  nothing    further  than  the  fact 


LECTURE   n.  71 

that  God  is  the  fountain  of  the  universe ;  the  originator 
of  it.  "  By  the  word  of  the  Lord  were  the  heavens  made." 
Afterward  the  historian  proceeds  to  furnish  a  detailed  ac- 
count of  the  condition  of  things  antecedent  to  the  creation 
of  the  heavens. 

The  second  verse  is  especially  important,  inasmuch  as 
it  has  to  do  with  the  many  dates  entertained  by  geologists, 
in  regard  to  the  antiquitj^  of  creation.  But  as  already 
remarked,  we  take  the  Mosaic  account,  against  all  the 
world  of  authority  of  whatever  nature — always  accepting 
however,  the  geological  history,  so  far  as  it  accords  with 
the  inspired  record.  In  this  verse  Moses  presents  us  with 
a  statement  of  the  condition  of  things,  in  that  undefined 
period,  anteceding  all  the  acts  in  the  drama  of  creation, 
presented  in  the  sequel  of  this  chapter.  How  long  a 
measure  of  time  is  assumed  in  this  series  of  facts,  is  be- 
yond the  mental  scrutiny  of  mortal  man.  It  seems  that 
the  earth  was  premature  matter,  "void  of  form — "  a  des- 
olate, confused  mass  ;  and  during  this  period,  no  light  hav- 
ing yet  been  created,  darkness  brooded  or  rested  over  the 
mighty  deep — the  fathomless  abyss — and  enveloped  all 
things. 

"And  the  Spirit  of  God  moved  upon  the  face  of  the 
waters."  Here  wo  have  a  grand  and  stupendous  idea  sug- 
gested. This  indicates  the  iniatory  step,  or  preparation 
for  a  marvelous  act  of  creation.  "Thou  sendeth  forth 
thy  Spirit,  they  are  created;  thou  renewest  the  face  of  the 
earth."  "  By  his  Spirit  he  hath  garnished  the  heavens  ; 
and  all  the  host  of  them,  by  the  breath  (Spirit)  of  his 
mouth  were  they  made." 

The  language  "  Spirit  of  God,"  as  here  used,  does  not 
probably  signify  Avhat  is  called  the  Spirit  of  God  now. 
In  the  Hebrew  style  it  is  regarded  in  the  superlative  de- 


72  LECTUllE    Ilr 

gree.  We  read  of  cedars  and  mountains  as  being  asso- 
ciated ^vitll  ideas  of  God  in  tlie  Holy  Scriptures,  and  in 
the  style  of  the  patriarchs,  any  thing  that  was  incompre- 
hensibly great,  was  considered"  in  connection  with  some- 
thing calculated  to  enhance  the  conception  of  its  grandeur. 
It  is  probable,  therefore,  that  such  should  be  our  concep- 
tion of  the  term  in  this  connection.  The  Spirit  of  God 
is  a  mighty  thing,  as  indicated  by  this  language,  and 
should  always  be  regarded  in  the  highest  degree  of  con- 
ception. It  should  be  duly  considered,  for  it  acts  a  very 
important  part  as  set  forth  in  the  drama  of  creation. 

With  respect  to  the  Spirit,  it  is  well  in  passing,  to  make 
a  note  of  other  significations  given  to  the  word,  in  various 
relations.  We  read  in  the  common  version  (in  reference 
to  God),  of  a  S[jirlt,  which  by  the  way  is  a  very  old  mis- 
conception. It  also  sa^^s,  God  is  a  Light;  and  it  is  just 
as  well  as  to  say  God  is  a  Spirit.  We  also  learn  that  man 
is  a  spirit.  It  is  said  again  that  God  is  Love.  In  this 
book  some  translators  have  been  compelled  to  abandon  a 
uniform  method  of  translation,  so  true  it  is,  that  an  error 
committed  in  the  interpretation  of  the  Will  or  the  Word 
of  God,  begets  the  necessity  of  other  errors,  to  preserve 
consistency.  They  might  as  well  have  said  God  is  a  Love 
as  God  is  a  Spirit.  But  the  truth  is  God  is  Spirit,  God  is 
Love,  God  is  Light.  These  are  the  three  capital  divisions. 
He  is  not  a  light,  a  love,  nor  a  spirit.  Wo  have  light,  spirit 
and  love  in  various  forms,  but  God  is  Light  absolute.  Spirit 
absolute,  and  Love  absolute. 

Those  who  are  familiar  with  logic,  will  at  once  com- 
prehend the  meaning  of  the  different  species  and  terms 
made  use  of.  In  order  to  have  a  firm  and  clear  founda- 
tion for  the  study  of  the  Bible,  or  any  other  study,  we 
must    possess  a    knowledge    of    the    different    terms    and 


LECTURE    II.  73 

l)]irascology  it  develops.     Every  science  has    its    peculiar 
terminology.     In  the  Bible  we  are  taught  not  by  abstract 
rules,  but  by  doctrines  perfectly  adapted  to  the  fullest  de- 
velopment of  man,  so  far  as  God  has  vouchsafed  him  pow- 
er to  appreciate    them.     Of  course  our  understanding   of 
the  Bible  and  its  laws,  is   measured   by  our  apprehensive 
and  comprehensive  ability.     If  our  eyes,   and  ears,  and 
other  parts  of  the  human  system,  were  not  adapted  to  the 
purpose   for  which   they  were  created,  we  could   not  see, 
hear,  nor   use   our  other  senses   effectively.     ^'  God  hath 
measured  the  waters  in  the  hollow  of  his  hand,  and  meted 
out  heaven  with  a  span,  and  comprehended  the  dust  of  the 
earth  in  a  measure,  and  weighed  the  mountains  in  scales, 
and  the  hills  in  the  balance."     Everything  was  good,  per- 
fect in  creation  and  adaptation,  most  excellent  in  intention, 
and  grand  in  execution.     What  splendid  imagery,  yet  not 
at  all  exaggerated.     Every  particle  in  this  vast  universe  of 
matter  and    animation,  has  been   weighed  in  the  mighty 
balance  of  the  Divine  mind,  and  not  a  particle  of  residu- 
ary matter   remained  when   the   universe  was  completed. 
The  composition  of  oxygen   and   nitrogen   in   the  air,  its 
pressure  and  other  relations  to  nature,  in  all  its  forms,  its 
wonderful   phenomena — indeed  all   the  world  are  in  exact 
harmony  with  the  Divine  conception.     We  repeat,  young 
gentlemen,  by  way  of  impressing  your  minds  with  the  im- 
portance of  these  great  truths,  that  with  God,  what  was  first 
in  intention,  was  last  in  execution.     The  Divine  conception 
of  sound  and  liglit,  existed  when  the  eye  and  ear  of  man  and 
beast  were   not  yet   created.     Tlie   peculiar  qualities   of 
mind  and  matter,  the  composition  and  various  character- 
istics of  the  air  we  inhale  and   exhale,  the  marvelous  law 
of  gravitation,  the  revolution  of  the  earth,  and    the  rota- 
tion of  the  seasons,  the  creati(jn,  redemption  and  salvation 


74  LECTURE    III. 

of  the  world  of  human  beings,  were  all,  first  and  last, 
with  the  Supreme  Creator  and  Preserver,  who  is  the  same 
yesterday,  to  day  and  forever.*     (Bell  rings.) 


LECTURE  III. 

Gexesis  1. 

Gentlemen  :  We  now  have  before  us  the  details  of  the 
drama  of  creation,  and  in  the  third  verse  we  have  in  a 
few  words  a  grand  presentation  of  the  power  of  God. 
When  God  spoke  for  the  first  time,  as  recorded  here,  it 
was  with  reference  to  material  creation;  and  he  said,  "Let 
there  be  liiidit,  and  there  was  lio;ht."  But  this  fiat  has  noth- 
ing  to  do  with  the  sun.  This  was  but  one  act,  in  a  perfect 
and  magnificent  programme,  of  all  that  was  to  enliven  and 
perpetuate  animal  and  vegetable  existence.  Confusion 
and  darkness  seem  to  have  preceded  this  fiat,  whereby 
light  was  developed;  but  how  long  we  know  not;  and  pro- 
bably if  we  did,  we  could  make  no  profitable  use  of  the 


*The  reader  must  remember  that  these  Lectures  never  occupied 
more  than  half  an  hour.  The  manner  of  proceeding  was  as  follows  : 
at  the  ringing  of  the  bell,  the  students  assembled  in  the  College  Chap- 
el. After  the  calling  of  the  roll,  the  young  gentleman,  whose  time 
it  was  to  read,  came  forward  to  the  desk  where  Mr.  Campbell  sat, 
and  read  the  chapter  which  followed  in  the  regular  order.  At  the 
conclusion  of  the  reading,  Mr.  Campbell  led  in  prayer.  This  exer- 
cise usually  consumed  about  half  an  hour;  and  then  tlie  remaining 
lialf  hour  was  occupied  by  the  Lectiu-e,  or  in  questioning  the  class. 
Sometimes  the  hell  would  ring  in  the  midst  of  an  interesting  discus- 
sion, and  this  will  account  fur  the  abriija  manner  in  which  some  of 
these  lectures  close.  ^- 


LECTURE  III.  75 

knoAvledge.  The  awful  solemness  of  nature  was  broken 
by  God's  oracle  "Be  light/'  "  He  spake,  and  it  was  done ; 
he  commanded  and  it  stood  fast."  God  never  works  in 
the  dark.  "  For  God  commanded  the  light  to  shine  out 
of  darkness."  "  He  coverest  himself  with  light,  as  with 
a  garment,  and  stretcheth  out  the  heavens  like  a  curtain. 
He  spreadeth  the  light  upon  it."  In  this  positive  and  cre- 
ative fiat  God  pronounced  the  imperative  command,  "  Be 
light,"  and  the  darkness  thereupon  became  the  mater 
(mother)  of  light ;  the  two  being  divided  and  separated, 
each  from  the  other,  in  the  most  miraculous  manner. 

"  And  God  saw  the  light  that  it  was  good,"  in  other 
words,  it  was  what  he  intended  it  should  be. 

The  magnificent  fiat  creating  light,  as  presented  in 
this  connection,  is  superbly  sublime,  in  conception  and 
expression.  I  do  not  wonder  that  both  ancient  and  modern 
critics  present  this  as  one  of  the  finest  examples  of  true 
sublimity,  in  language  or  speech.  True  sublimity  of  lan- 
guage does  not  consist  of  mere  verbiage,  of  high  sound- 
ing words,  void  of  power  and  significance.  "  Let  there 
be  light"  is  one  of  the  most  superlative  elements  of  an 
oracle,  divine  or  human,  ever  read  or  heard  by  man. 

When  such  passages  are  found  in  the  Bible,  we  need 
not  wonder  that  it  requires  more  and  better  learning  to 
read  a  chapter  of  Holy  Writ,  as  it  should  be  read,  than 
to  read  one  of  Cicero's  orations;  or  that  in  European  col- 
leges honors  are  awarded  to  the  best  readers.  We  find 
much  in  the  sacred  volume  that  appears  very  simple  to 
undeveloped  minds,  but  it  grows  in  value  and  importance 
as  men  become  riper  in  years  and  understanding.  It  often 
requires  hours  of  study  to  enable  us  to  read  a  verse  or 
chapter  in  the  Bible  as  it  should  bo  pronounced. 

Whenever  it  is  desirable  to  investigate  subjects  or  ideas 


76 


LECTURE  III. 


relating  either  to  mind  or  matter,  we  must  endeavor  to 
obtain  a  knowledge  of  the  adjective  terms  bearing  upon 
those  tilings  ;  such  being  tho  only,  or  at  least  the  practical, 
way  in  which  to  acquire  a  knowledge  of  such  subjects. 
God  sets  many  examples  in  his  economy,  by  giving  repre- 
sentative signs  of  ideas.  "  And  God  called  the  light  day, 
and  the  darkness  he  called  nio-ht."  Here  is  a  desi2:nation 
and  formal  division  set  up  between  light  and  darkness. 
^' And  the  evening  and  the  morning  were  the  first  day." 

This  last  expression,  concerning  the  union  of  the  two 
portions  of  time,  under  the  head  and  title  of  one  and  "  the 
first  day,"  is  deserving  of  close  observation.  It  is  a  pass- 
age of  scripture  which  has  troubled  and  perplexed  a  great 
many  students,  to  understand,  and  the  great  mass  of  man- 
kind fail  to  comprehend  its  meaning  at  all.  We  endeavor, 
or  make  an  attempt  at  least,  to  bring  the  whole  difficulty 
and  its  solution  within  the  territory  of  the  understanding 
and  the  precincts  of  reason,  by  what  some  may  denomi- 
nate a  novel  plan  or  theor3^ 

God,  in  his  infinite  individuality  and  omnipotence,  re- 
tires within  himself,  then  uttei-s  a  mighty  fiat,  and  at  his  be- 
hest all  creation  springs  erect  into  existence — into  the 
most  consummate  and  mature  existence.  In  support  of 
our  idea,  we  presume  to  hold,  that  Adam  never  was  a  boy; 
that  Eve  never  was  a  girl;  that  the  birds  of  the  air,  the 
beasts  of  the  field,  and  the  fishes  of  the  sea,  also  the  noble 
and  majestic  palms  of  Galilee,  that  lifted  their  lofty  heads 
so  grandly  toward  the  heavens — yea,  every  thing  through- 
out the  entire  range  of  the  animal  and  vegetable  king- 
doms, all  that  constituted  the  universe,  were  in  their  first 
stage,  created  in  a  state  of  high  and  wondrous  perfection. 
The  oak  did  not  spiiiiL!;  iVom  an  acorn.  Can  any  one  show 
when  or  where  God  created  a  seed,  or  left  any  thing  nwule 


LECTURE  III.  77 

by  him  in  a  state  of  imperfection  or  immaturity  ?  Un- 
doubtedly, God  originally  placed  all  tilings  in  their  full 
and  mature  stature.* 

It  is  in  accordance  Avith  this  theory  that  we  look  at  the 
sun  in  his  first  attitude  with  respect  to  the  latitude  and  lon- 
gitude of  man's  first  locality — the  garden  of  Eden.  When 
that  great  luminary  was  formed  and  placed  in  the  heavens, 
it  did  not  appear  to  Adam,  rising  from  the  east,  but  first 
appeared  at  high  noon,  in  full-orbed  and  surpassing  splen- 
dor. And  how  emblematic  of  perfection  and  design  was 
its  position  !  From  that  stand-point,  the  sun  began  to  de- 
scend, until  it  disappeared  from  Adam  in  the  western'hor- 
izon.  The  earth  having  revolved  once  round  on  its  axis, 
from  west  to  east,  the  splendid  orb,  at  the  end  of  twenty- 
four  hours,  had  arrived  (the  next  day  noon)  at  its  starting 
point,  '^  and  the  evening  and  the  morning  were  the  first 
day."  In  the  absence  of  any  positive  scriptural  explana- 
tion of  this  matter,  we  put  forth  our  own  theory,  which, 
if  not  accepted  as  orthodox,  can  not  be  pronounced  im- 
probable, nor  at  variance  with  reason  or  the  laws  of  na- 
ture. 

The  creation  of  the  Garden  of  Eden  is  a  matter  of 
great  interest  and  importance.  And  in  connection  with 
its  development  in  history,  we  remark,  in  passing,  that 
from  the  time  Adam  was  banished  from  Paradise,  the 
drift,  the  course  of  mankind  has  been  westward.  How 
strikingly  is  this  fact  illustrated  in  modern  times? 

We  are  told  that  Adam  was  placed   in   the  Garden  of 

*Thi8  theory  is  evidently  aimed  at  what  is  known  as  the  pro- 
gressive theory  of  creation.  Modern  infidelity  has  sought  to  estab- 
lish the  view  that  man  was  once  a  monad,  and  has  gradually  devel- 
oped to  what  he  now  is.  iMr.  C.  had  no  sympathy  with  this  pseudo- 
Bcientific  view  of  the  creation.  M. 


78  LECTURE   III. 


Eden,  and  that  in  the  midst  thereof  the  tree  of  kno\Yl- 
edge  was  phiccd,  which,  by  the  way,  is  a  figurative  ex- 
pression. It  was  the  fruit  of  the  tree  that  gave  the 
knowledge,  by  which  Adam  and  Eve  should  become  as 
gods — knowing  good  and  evil ;  and  man  could  not  have 
one  without  the  other.  It  is  a  synecdoche — an  expression 
in  which  a  part  is  put  for  the  whole — as  the  tree,  in  this 
case,  includes  the  fruit. 

We  have  an  allusion  to  the  creation  of  Eve,  in  the  sec- 
ond chapter.  The  Lord  caused  a  deep  sleep  to  fall  upon 
Adfim — a  sleep  in  which  he  doubtless  became  totally  un- 
conscious— and  so  profound  was  that  sleep,  that  a  rib  was 
taken  from  his  side,  and  the  wound  healed,  without  Adam's 
knowledge.  Of  this  rib  God  made  the  being  called  wo- 
man, which  means,  in  the  Hebrew  tongue,  taken  out  of 
man. 

The  instant  Adam  awoke  he  recognized  her  at  a  glance, 
and  said,  "  This  is  bone  of  my  bone,  and  flesh  of  my  flesh  ; 
she  shall,  therefore,  be  called  woman,  because  she  was 
taken  out  of  man."  There  is  no  philosophy  more  natu- 
ral than  this,  and  in  this  we  have  the  origin  of  the  three 
personalities — father,  mother  and  child;  the  first,  second 
and  third.  We  have  the  same  in  God,  notwithstanding 
all  the  fighting  about  the  matter  between  Trinitarians  and 
Unitarians.  The  distinctions  I,  thou,  he,  are  purely  gram- 
matical, though  they  originated  in  God.  God  holds  a  con- 
sultation within  himself:  "Let  us  make  man,  in  our  im- 
age." The  baptismal  formula,  and  the  benediction,  but  de- 
velop what  is  here  a  germ. 

In  the  third  chapter,  the  serpent  is  presented  for  our 
consideration.  We  call  him  serpent,  as  Moses  did,  but  we 
presume  that  was  not  his  name  originally.  The  word  ser- 
pent means  creeper.     He  fell  into   this  condition  because 


LECTURE    III.  79 

of  the  deception  he  practiced  upon  tlie  inhabitants  of  the 
garden.  I  presume  he  was  originally  very  like  man.  I 
do  not  mean  man  as  he  is  at  present,  but  as  he  was  origi- 
nally. Men  have  become  greatly  humanized,*  and  in  this, 
our  day,  some  are  to  be  found  scarcely  distinguishable 
from  the  lower  animals. 

The  serpent  is  introduced  to  our  knowledge  as  the  most 
subtle  beast  of  the  field.  There  is  a  great  deal  in  the 
choice  of  an  instrument  for  the  accomplishment  of  diffi- 
cult ends.  The  serpent  was,  doubtless,  more  familiar  with 
man,  in  those  days,  than  was  any  other  creature.  It  was 
easy,  therefore,  for  the  woman  to  believe  him,  although  we 
recognize  fully  the  truth  that  it  was  the  part  of  wisdom 
then,  as  now,  to  be  governed  by  the  counsel  of  the  Great 
Father  and  Friend  of  humanity.  The  serpent  enters  upon 
his  task  in  a  wonderfully  captivating  manner,  fully  justi- 
fying his  introduction  as  the  most  subtle  (cunning)  beast 
of  the  field ;  and  you  Avill  find  a  great  deal  of  plausibility 
and  deep  policy  in  the  temptation  to  which  our  first  pa- 
rents were  subjected.  Moses  quotes  his  Avords,  and  leaves 
us  to  interpret  them.  He  says  to  Eve,  substantially,  "  Is 
it  possible  that  you  must  not  eat  of  every  tree  ?  Certainly 
you  must  be  mistaken  !  God  has  not  said  so."  (There  is 
a  great  deal  in  the  manner  of  presenting  a  topic.)  The 
woman  said,  "  We  may  eat  of  the  fruit  of  the  trees  of  the 
garden,  but  of  the  fruit  of  the  tree  which  is  in  the  midst 
of  the  garden,  God  hath  said,  ye  shall  not  eat  of  it; 
neither  shall  ye  touch  it,  lest  ye  die."  The  serpent  hav- 
ing secured  the  attention  and  confidence  of  the  woman, 
now  says  boldly,  "  You  shall  not  surely  die."  This  is  a 
perfect  illustration   of  the   workings  of   human    nature! 

*A  quaint,  rather  than  correct,  use  of  the  word. 


80  LECTURE    III. 

The  more  tlioronghly  we  study  this  book,  the  more  fully 
do  we  sec  man  and  liis  nature  developed  ;  for  there  is  no 
work  in  the  world  tliat  sliows  him  up  so  impartially  as  the 
Bible.  It  speaks  like  an  honest  man  under  oath — telling 
the  truth,  the  whole  truth,  and  nothing  but  the  truth. 

I  entertain  no  doubt  that  the  serpent  was  incarnated  in 
the  human  form.* 

When  the  woman  looked  at  the  fruit,  and  saw  its 
dazzling  beauty  (for  it  was  pleasant  to  the  eye),  she  yielded 
to  the  additional  fascination  of  becoming  wise,  and  plucked 
and  ate  it.  She  then  handed  it  to  her  husband,  wdio  like- 
wise ate.  We  are  disposed  to  make  all  the  apologies  we 
can  for  poor  humanity,  but  are  much  more  concerned 
about  the  consequences  of  their  sin,  than  about  the  mo- 
tives which  prompted  its  commission. 

The  moment  they  tasted  the  fruit  their  eyes  were 
opened,  and  they  saw  that  they  were  naked.  How,  in  the 
name  of  reason,  we  have  been  asked,  was  it  that  they 
thus  made  this  discovery  ?  They  were  not  clad  before; 
how  did  they  remain   in  ignorance  of  the  fact,  until  they 

*  Whether  this  be  true  or  not,  it  must  be  evident  that  the  influ- 
ence brought  to  bear  upon  Eve  was  of  the  most  powerful  kind.  We 
can  not  conchide,  a  priori^  that  the  conquest  was  an  easy  one. 
There  were  too  many  incentives  to  a  sinless  life,  and  the  conse- 
quence, which  must  necessarily  follow  an  act  of  disobedience,  alto- 
gether too  fearful,  to  suppose,  for  a  moment,  that  the  woman  readily 
assented  to  the  serpent's  desires.  Doubtless,  the  conflict  was  a  long 
and  fearful  one,  in  which  the  whole  power  of  Hatan  was  waged 
against  the  innocent  inhabitants  of  Eden;  and  as  the  victory  was 
finally  on  the  side  of  Satan,  we  are  inclined  to  the  opinion  that  the 
statement  is  true  that  he  "  was  incarnated  in  the  human  form."  He 
would  most  probably  exert  a  greater  seductive  influence  in  this  form 
than  in  any  other;  for  "  a  fellow-feeling  makes  us  wondrous  kind.' 

M. 


LECTURE    III.  81 

had  fallen  ?  What  docs  this  mean  ?  This  point  has  boon, 
in  a  great  degree,  overlooked,  nlthoiigh  it  has  occasionally 
been  the  subject  of  sharp  controversy.  We  endeavor  to 
impart  our  views  of  the  question  by  the  use  of  this  figure  : 
You  have  a  beautiful  lamp  burning  before  you.  It  must 
have  a  wick  and  pure  oil,  in  order  to  produce  a  brilliant 
light.  This  brilliancy  continues  while  it  burns,  but  it  goes 
out  and  nothing  is  left  but  smoke  and  blackness,  which 
can  only  be  seen,  by  the  light  of  another  lamp.  There 
was  a  halo  of  glory  about  the  persons  of  Adam  and  Eve, 
as  about  the  blaze  of  the  beautiful  lamp.  The  beauty  and 
glory  of  their  persons,  in  their  primeval  state,  was  doubt- 
less superior  to  the  beauty  and  glory  of  the  sun ;  but  the 
moment  they  ate  of  the  forbidden  fruit,  the  lamp  of  their 
glory  went  out,  the  brilliant  halo  vanished,  and  they  stood 
in  the  presence  of  God,  and  of  one  another,  naked  and 
ashamed. 

They  then  sewed  together  leaves,  to  make  for  them- 
selves ^'aprons."  The  original  word  does  not  mean  aprons, 
and  we  owe  the  corruption  of  the  word,  like  many  other 
errors,  to  the  influences  of  f^ishion.  They  were  more 
properly  vails,  which  they  threw  over  their  persons. 

Adam  and  Eve,  in  their  primeval  state,  were  the  beau- 
tiful lamps  of  the  Garden  of  Eden,  but  the  moment  they 
violated  the  divine  commandment,  the  glory  of  God  de- 
parted from  them.  Before  this,  their  persons  were  envel- 
oped in  a  halo  of  beauty  and  brightness,  and  were  invisi- 
ble even  to  themselves.  Denuded  of  this,  as  a  conse- 
quence of  sin,  they  stood  naked,  ashamed  and  self  con- 
demned. We  must  take  facts,  as  they  are  stated,  in  their 
historical  import,  and  endeavor  to  analyze  them. 

"  And  they  heard  the  voice  of  the  Lord  God,  walking 
in  the   Garden,"  when    coming   to   pay  them   one   of  his 


82  LECTURE  III. 

usual  visits,  when  probably  he  took  them  by  the  hand  as 
we  do  ench  other,  and  conversed  with  them  familiarly. 
Adam  and  Eve  hid  themselves.  Condemned  by  their  own 
consciences,  they  were  ashamed  and  afraid  to  meet  their 
benefactor  and  friend — an  inevitable  consequence  of  sin. 
We  are  told  by  Moses,  that  the  Lord  God  said:  ''Adam, 
where  art  thou?"  What  is  thy  apology?  No  man  can 
apologize  satisfactorily  for  the  fla'grant  violation  of  a  di- 
vine law.  Saith  Adam,  "  I  heard  thy  voice  in  the  garden, 
I  was  afraid  because  I  was  naked,  and  hid  myself."  How 
childlike  was  this !  Yet  it  was  all  he  could  say  in  justifi- 
cation of  himself,  save  only  that  he  had  been  tempted  by 
Eve ;  and  the  woman,  in  palliation  of  her  offense,  added 
that  she  was  beguiled  by  the  serpent.  This  is  human 
nature  throughout  the  history  of  mankind. 

Beginning  at  the  fourteenth  verse  of  the  third  chapter, 
we  have  the  report  of  the  Judgment  in  Paradise.  First, 
the  serpent  was  cursed  above  all  cattle,  and  above  every 
beast  of  the  field,  and  doomed  to  crawl  upon  his  belly  in 
the  dust  of  earth  all  his  life.  No  doubt,  he  was  the 
most  beautiful  creature  of  earth,  before  this,  but  was 
thus  paralyzed,  and  made  to  grope  his  way  by  the  C('nvolu- 
tions  and  contortions  of  his  paralyzed  body. 

"  I  will  put  enmity  between  thee  and  the  woman,  and  be- 
tween thy  seed  and  her  seed;  and  it  shall  bruise  thy  head, 
and  thou  shalt  bruise  his  heel."  No  oracle  in  the  New 
Testament,  concerning  Jesus  Christ,  can  be  made  clearer 
to  the  understanding  than  this.  Christ,  dying  upon  the 
cross,  took  away  the  terrors  of  that  death,  wrought  by  the 
serpent.  The  Christian  man  has  nothing  to  fear  from  death, 
and  should  meet  it  always,  with  a  smile  of  resignation. 
Christ  came  into  the  world  to  reinstate  man  in  the  bless- 
ings  forfeited    by   Adam's    disobedience.     God   expelled 


LECTURE   IV.  83 

Adini  from  the  garden,  lest  lie  should  cat  the  fruit  of  the 
tree  of  life,  and  become  iimnortal  in  misery,  with  no  hope 
of  changing  or  dying.  Therefore,  like  all  the  acts  of 
the  All-Avise  and  JJeneficent  Creator  in  dealing  with  man, 
it  was  gracious.      (Bell  rings.) 


LECTURE  IV. 

Gentlemen  :  We  take  for  our  consideration,  in  this  morn- 
ing's lecture,  a  passage  of  Scripture,  which  suggests  to 
us,  two  of  the  grandest  themes  in  the  universe.  They 
are  the  two  transcendent  themes  in  the  whole  area  of  hu- 
man reason  and  human  thought.  They  are  the  two  great 
summaries — the  grand  categories,  which  God  has  given  to 
man,  and  wdiich  he  alone  couhl  give.  They  are  two  great 
public  personages,  the  most  eminent  that  ever  lived ;  the 
one  is  Adam,  the  other  is  Christ;  in  other  words,  Adam 
first,  and  Adam  second — the  one,  the  earthly  father  of 
man ;  the  other,  the  heavenly  son  of  man.  The  first  was 
the  image;  the  second,  the  express  image  of  God.  They 
were  both  representative  of  all  before  them,  and  both  rep- 
resentative persons  of  all  who  came  after  them.  They 
are  the  most  perfect  representative  characters  of  man- 
kind, spoken  of,  in  the  entire  limits  of  literature,  and 
they  are  so,  in  the  superlative  order  of  representation. 

The  first  Adam  was  made  in  the  image  of  God — the 
most  splendid  creature,  we  presume — and  we  presume  on 
good  authority — that  ever  lived  in  the  world.  Of  course, 
we  do  not  mean  to  convey  the  idea,  that  his  spiritual  per- 
fection exceeded  that   of  Christ;  but  in   himself,  in   his 


84  LECTURE    IV. 

own  personality,  he  wiis  the  embodiment  of  the  entire 
universe,  in  the  two  great  elements  of  mind  and  matter. 
He  was  an  epitome,  of  the  spiritual  and  animal  creation, 
or,  if  you  please,  of  the  animal,  intellectual,  moral  and 
spiritual  nature ;  so  that  he  was  a  perfect  animal  and  a 
perfect  spirit.  A  person  like  this,  is  a  glorious  creation 
— transcendently  sublime,  being  so  regarded,  in  the  wis- 
dom of  the  wisest  judges,  in  the  highest  senate  in  the  uni- 
verse ;  nor  need  we  wonder,  that  the  preamble  to  his  cre- 
ation, was  the  most  sublime  ever  published  on  earth  or  in 
heaven. 

By  the  word,  and  through  the  fiat  of  the  Almighty — 
all  other  things  being  created,  God  commanded  the  first 
spiritual  being  into  existence.  It  was  in  this  wise  that  He 
first  broke  the  awful  silence  of  eternity:  "Let  there  be 
light,"  whereby  brilliant  light  sprang  out  of  gloomy  dark- 
ness— which,  so  far  as  we  can  conceive,  became  the  parent 
of  light,  the  most  singular  offspring  ever  known. 

When  the  then  existino;  creation  was  consummated,  when 
the  entire  work  of  all  but  the  last  act  of  creation  had  been 
completed,  God  retires  within  Himself,  as  if  in  solemn  de- 
liberation— and  in  a  sentence,  unrivaled  for  beauty,  brev- 
ity and  wonderful  significance,  He  thus  announces  the  work 
of  the  sixth  day  of  creation — "  Let  us  make  man  in  our  im- 
age, after  our  likeness; ''  and  let  them  have  (He  adds),  do- 
minion— possession  of  this  earth  and  all  its  appurtenances. 
Why,  this  singular  expression  so  unlike  any  other  in  Holy 
Writ,  if  it  were  not  to  arrest  the  attention  of  man,  to  fix 
the  mind  of  succeeding  generations,  upon  the  transcendent 
import  of  the  first  oracle,  that  gave  birth  to  the  intellect- 
ual and  spiritual — the  moral  and  natural  population  of  the 
earth  ? 

In  this  connection,  keeping  in  mind  the  form  '^let  us" 


LECTURE    IV.  85 

it  will  be  well  to  observe,  the  peculiar  and  characteristic 
style  of  the  language  employed,  which  clearly  indicates 
plurality;  the  doctrine  and  existence  of  three  persons  in 
the  Godhead.''^  Preceding  acts  of  creation  were  introduced 
by  the  expression,  "  let  there  ^e;"  for  example,  "Let  there 
be  light,"  "  Let  there  be  a  firmament ;  "  but  here  the  form 
of  expression  suggests  meditation^  consultation^  or  mutual 
understanding  on  the  part  of  the  creative  power.  By  way 
of  further  confirmation  of  the  sublime  doctrine  of  the  Trin- 
ity, we  find  similar  passages,  referring  particularly  to  man. 
At  one  time  God  said,  "  Behold  the  man  is  become  as  one 
of  us.  And  upon  another  memorable  occasion.  He  says, 
"  Let  us  go  down  and  confound  their  language.''  Again 
we  have,  "  Whom  shall  1  send,  who  will  go  for  ws.''  Also 
this  language,  '^  For  unto  us  a  child  is  born,  unto  us  a  son 
is  given." 

God  commanded  the  earth  to  bring  forth  man.  Was 
that  all  ?  Was  it  simply  to  raise  up  the  form  of  man  ? 
Was  not  that  wonderful  form,  next  inspired  with  the  breath 
of  the  Almighty  ?  Does  not  Job,  the  oldest  writer  in  the 
world,  when  translated,  literally  say,  "  The  Lord  builded 
me  up,  but  the  Spirit  of  the  Almighty  hath  given  me  life  ?  " 
The  house  was  built,  and  then   the  tenant  was  installed. 

*  No  man  ever  received  more  liearlily  the  doctrine  of  the  Trinity, 
as  taught  in  the  Rihle,  tlian  Mr.  Campbell.  It  is  true,  that  he  ob- 
jected to  the  scliolastic  phraseology  and  dogmatic  utterances,  on  this 
subject,  of  many  of  tlie  human  creeds,  but  lie  fully  indorsed  and  rev- 
erently accepted  the  doctrine  of  the  j>re-existence  of  Christ.  Be- 
cause he  sometimes  spoke  against  tlie  abme  of  this  doctrine  by  the 
schools,  some  hyper-Trinitarians  have  conclmled,  that  he  held  to 
the  Unitarian  view  of  tlie  Divinity  of  Christ.  But  in  this,  tliey  only 
illusUate  what  is  a  common  fault  among  Theologians,  viz:  to  con- 
demn every  man,  wlio  does  not  nccopt  their  theory  of  a  thing,  as  if 
he  did  not  believe  the  thing  itself.  M. 


86  LECTURE   IV. 

God  made  man  to  stand  up  In  full  animal  being,  and  tlicn 
breathed  into  liim,  the  breath  of  lives.  He  breathed  into 
man,  the  animal  and  intellectual,  the  moral  and  spiritual 
life — all  were  imparted  to  him,  and  man  stood  forth  a 
truthful  likeness  of  the  great  Jehoyah,  possessing  a  plu- 
rality of  attributes  and  personalities. 

The  order  of  creation  as  you  well  know,  was  of  three 
persons,  embodying  the  image  of  God.  The  second  per- 
son of  humanity  proper,  was  taken  out  of  the  side,  near 
the  heart  of  man,  and  it  was  thus,  that  man  and  woman 
were  created — possessed  alone  of  the  image  of  God,  in  all 
the  universe,  having  in  themselves  a  sublime  combination 
of  the  bodily  or  physical  nature  with  the  Spirit  Eternal. 

We  again  call  attention  for  a  moment,  to  Adam  as  he 
was  at  the  beginning.  We  have  a  very  simple  declaration, 
the  most  sententious  ever  heard,  and  that  in  a  single  pe- 
riod. "  Let  us  make  man  in  our  image,  and  let  him  have 
authority  over  all  the  earth."  This  was  an  oracle  like  the 
rest — like  the  one  when  God  stood  in  the  dark  silence  of 
eternity,  and  in  His  Almighty  dignity,  commanded  light 
to  be.  All  the  time.  Omniscience  saw  and  comprehended 
all  things,  to  the  end  of  creation's  programme.  The 
heavens  were  spread  out  and  garnished,  the  air,  the  watxir 
and  the  earth  filleil  with  their  appropriate  tenantries,  and 
finally,  at  the  bidding  of  God,  Adam  arose  from  the  dust. 
In  the  twinkling  of  an  eye,  he  stood  forth  erect,  a  perfect, 
a  most  beautiful  representative  of  Deity,  in  the  person  of 
humanity.  It  was  not  enough  to  say,  "  Lefe  us  make 
man  in  our  image ; "  hence,  as  if  to  make  the  oracle  more 
impressive  and  complete,  God  adds,  "  After  our  likeness," 
after  our  similitude,  arid  then  and  there  installs  him  in  the 
dominion  and  possession  of  the  entire  earth,  over  the  fish 
of  the  sea,  and  the  fowls  of  the   air,  over  the  cattle  and 


LECTURE   IV.  87 

over  the  very  reptile,  that  crawls  upon  the  face  of  the 
earth.  So  God  created  man  in  his  image,  male  and  female, 
created  he  them. 

We  observe  then  that  the  highest  honor  vouchsafed  to 
man,  and  the  greatest  glory  to  which  he  could  have  as- 
pired, is  anticipated,  and  bestowed  upon  him,  in  the  very 
moment  of  his  creation — incorporated  as  an  element  of 
his  original  constitution,  in  that  he  possesses  the  spiritual 
likeness  of  the  Creator. 

How  can  man  be  in  the  image  of  God?  has  been  for 
ages,  and  still  is,  a  question  of  absorbing  interest  to  many 
minds.     How  could  he  be  possessed  of  such  an  attribute, 
composed  as  he  is,  of  flesh   and  blood,  bone  and  muscle  ? 
The  discussion  of  this  question  has  figured  largely  in    the 
writings  of  skeptics,  and  has  formed  an  important  element 
of  their  arguments,  or  what  we  more  properly  denominate 
sophistries,  against  the  Bible,  as  a  book  of  divine  inspira- 
tion.    But  the  likeness  of  man  to  God  does  not   convey, 
the  idea,  when  thoroughly  investigated  and  understood,  of 
a  material  image.     That  could  not  be  ;  for  God  has  no  ma- 
teriality about  him.     Nor  does  the   identity  of  the  divine 
likeness  belong  to  the  personal  portion — the  corporiety  of 
man.     As  I  have  frequently  remarked,  and  the  fact  is  one 
generally  understood   by  the  intelligent   portion   of  man- 
kind— every  man    wears   out,   or   lives   out,   a    larger   or 
smaller  number  of  bodies  in  his  life  time;  or,  to  state  the 
fact  differently,  and  according  to  the  laws  of  physiology,  the 
whole  physical  system  of  man  is  changed  every  seven  years.* 

■'^  This  is  a  popular  error,  and  has  no  foundatioti  in  fact.  It  is  a 
matter  of  some  surprise  that  Mr.  (Jaiupbcll  shouKl  adopt  a  tlieory 
80  unphilosophical,  and  so  at  variance  with  actual  experience.  Tlie 
whole  physical  system,  of  man  freqnenlly  undergoes  a  number  of 
changes,  witliin  the  space  of  seven  years.     Physically  considered,  it 


88  LECTURE    IV. 

Still  there  must  be  some  one — some  grand  essential  attri- 
bute of  man,  that  knows  no  change,  no  dissolution,  for  the 
image  of  God  is  born  by  humanity.  That  similitude  can 
not  be  material,  as  God  has  no  materiality.  His  govern- 
ment is  not  material,  neither  is  the  soul  of  man — though 
that  may  die,  so  far  as  its  animal  nature  is  concerned; 
that  is,  its  life  may  cease  to  exist.  AVhat,  then,  is  the  iden- 
tity, and  wherein  consists  the  image  of  God  ? 

Gentlemen,  the  spiritual  attribute  of  man! — that  is  the 
eternal  differentia,  which  o-ives  him  the  imao;e,  which  im- 
parts  to  man  the  likeness  of  God — the  Creator  of  all 
things.  And  what  is  this  image,  this  divine  characteris- 
tic, Avhich  stands  out  in  such  bold  relief,  on  the  canvass 
of  the  universe,  but  the  type  of  the  great  heir  of  human- 
ity !  We  some  times  say — and  say  with  apparent  propri- 
ety, too — that  knowledge  is  the  only  mark  of  resemblance. 
But  the  devil  has  knowledge,  and  a  vast  deal  of  it,  too  ; 
yea,  througli  the  abundance  of  that  knowledge,  he  knows 
man  better  than  do  all  the  savans  of  earth. 

Nothing  can  be  more  sublime  about  man,  than  his  spir- 
itual attributes.  Adam,  the  first  man,  was,  in  his  original 
structure,  of  earth,  earth}";  until  he  received  the  breath — 
the  immortal  spirit  of  God ;  while  Christ,  the  second 
Adam,  was,  from  the  beginning,  heavenly  and  spiritual ; 
but  in  his  own  nature,  he  assumed  the  qualities  of  human- 
ity, which  he  triumphantly  supported  to  the  end  of  his 
earthly  mission.  We  may  properly  add,  that  there  was 
no  infringement  between  one  or  another  attribute   of  his 

requires  a  very  short  time  for  "  old  things  to  pass  away,  and  all 
things  to  become  new."  One  of  the  most  wonderful  manifestations 
of  nature  is,  the  rapid  change  which  takes  place  in  the  physical 
man,  without  any  change  in  his  personal  identity.  Tliis  is  a  phe- 
nomenon which  science  lias  never  been  able  to  explain.  M. 


T-ECTURE    V.  89 

humanity  upon  his  divinity.     He  was  perfect  in  all  these 
respects. 

From  what  we  have  offered  in  our  discursory  remarks 
this  morning,  you  may,  perhaps,  be  enabled  to  entertain  a 
more  elevated  and  comprehensive  view  of  man,  and  to  un- 
derstand the  important  fact,  and  reason,  of  his  being  the 
end  of  all  things  created,  and  the  crowning  work  of  crea- 
tion as  well.  Every  thing  from  the  center  to  the  circum- 
ference of  animate  or  inanimate  existence,  is  all  for  man  ; 
and  man  is  for  God.  Hence  the  salvation  of  the  human 
family  is  the  grand  and  glorious  climax  of  all  ideas,  ever 

cherished  by  mankind  on  earth,  or  angels  in  heaven.  

[Bell  rings.) 


LECTURE  V. 

Genesis  I. 

Gentlemen  :  We  open  our  observations  this  morning, 
in  continuation  and  conclusion  of  yesterday's  lecture.  We 
shall  refer  to  like  subjects  in  similar  expressions,  yet,  upon 
close  examination,  we  presume  you  will  find  sufficient  va- 
riation to  justify  our  apparent  repetition.  All  this  par- 
tial repetition  and  elaboration  is  indulged  in  with  the  hope 
that  the  importance  and  true  character  of  our  themes  may 
be  more  fully  and  clearly  impressed  upon  your  memories- 
Our  last  lecture  had  reference  particularly  to  the  crea- 
tion of  man,  and  while  our  remarks  this  morning  Avill  re- 
trospect in  part  the  area  already  traversed,  they  will,  as  a 
whole,  bear  upon  the  superiority  of  man,  and  the  wonder- 


90  LECTURE    V. 

ful  wisdom  and  goodness  of  the  Creator,  as  manifested  Id 
the  closing  acts  of  his  six  days'  labor. 

In  the  study  of  the  facts  associated  with  the  first  ap- 
pearance of  man,  we  discover  that  God  has  a  moral  char- 
acter, as  well  as  a  creative  character.  He  is  first  intro- 
duced as  the  Creator,  and  subsequently  he  appears  as  the 
moral  Governor  of  the  universe.  The  foundations  of  man's 
morality  are  being  laid  when  God  says,  "  Let  us  make 
man."  He  utters  an  oracle  no  less  remarkable  in  style 
than  significance.  Before  it  is  uttered,  a  solemn  pause  en- 
sues, clearly  showing  that  God  was  about  to  produce  a 
work  of  unprecedented  importance.  The  earth  is  built 
and  finished,  the  heavens  are  spread  out  and  garnished. 
All  is  ready  for  man.  Awful  solemnity  exists  for  the 
time  being,  and  the  silence  is  only  broken  by  the  declara- 
tion, "  Let  us  make  man,  in  our  image,  after  our  likeness." 

God  speaks  of  things  that  are  not,  as  though  they  were 
actually  self-existent,  and  co-eternal  with  himself.  The 
solemn  pause  occurs,  as  if  he  were  thinking  within  him- 
self. And  is  not  all  this  in  harmony  with  his  plurality — 
his  triune  character — as  being  God  in  the  person  of  the 
Father,  in  the  person  of  the  Son,  and  in  the  person  of  the 
Holy  Spirit?  And  to  enhance  the  importance  of  man, 
God  forms  him,  his  perfect  image  in  the  spiritual  respect. 

We  claim  that  the  trinity,  the  plurality,  appears  here, 
inasmuch  as  he  does  not  say  let  me  make  man,  but  let  us 
make  man.  Very  lofty  is  this,  indicating  the  idea  of  so- 
ciety in  God.  And  God  imparts  to  man  extraordinary 
and  paramount  qualities.  He  elevates  him  in  his  nature 
and  authority,  above  all  other  creations,  makes  him  sus- 
ceptible of  moral  pleasure,  and  capable  of  enjoying  moral 
relations.  He  enables  man  to  understand,  to  speak,  and 
to  rejoice   with  joy  unspeakable.     This   is  what  we  are 


LECTURE    V.  91 

pleased  to  consider  a  climax  of  grandeur,  so  far  as  mate- 
rial nature  is  exhibited  on  the  part  of  man.  God  also 
installs  Adam  the  ruler  of  all  things  earthly — as  much  so 
as  Christ  is  the  Ruler  of  all  things,  human  and  divine. 
What  a  Lordship  !  IIow  transcendently  magnificent  is 
the  entire  oracle,  in  conferring  the  greatest  power  and  the 
highest  honors  upon  mortal  man  ! 

The  superiority  of  man  is  strikingly  developed  by  com- 
parison. Wonderful  and  grand  are  the  qualities  that  dis- 
tinguish man  from  all  things  else;  for  there  is  no  creature 
beside  man,  on  the  face  of  the  earth,  capable  of  being  in- 
ducted into  the  conception  of  a  moral  idea.  You  may 
impart  different  kind  of  instruction  to  animals — to  the 
horse,  the  dog,  or  the  elephant,  and  other  beasts  of  the 
field,  as  well  as  birds  of  the  air.  You  may  teach  them  to 
regard  their  names  and  obey  orders,  train  theai  to  perform 
acts,  some  useful  and  some  fantastic ;  but  you  can  never 
communicate  to  any  animal  the  idea  of  moral  obligation. 
To  conceive  the  relations  and  nature  of  all  these  realities, 
requires  powers  which  are  reserved,  as  the  highest  charac- 
teristics and  the  exclusive  characteristics  of  man.  He 
alone,  of  earthly  beings,  is  susceptible  of  spiritual  and 
moral  influence ;  and  he  ought,  therefore,  to  be  regarded 
as  the  favored  object  of  creation,  as  compared  with  all 
other  beings.  These  excellencies  were  given  by  Divinity 
to  man,  under  the  conditions  of  his  birthright,  and  he  pos- 
sesses one 'surpassing  all  terrestrial  distinctions. 

There  is  not  a  creature  of  the  brute  kind,  made  to  look 
up  to  heaven.  •  The  very  eye  of  man  is  calculated  to  look 
upward,  in  order  to  scan  the  heavens  in  their  celestial 
splendor;  while  all,  or  nearly  all,  the  creatures  below  him, 
are  formed  to  look  downward,  or  straightforward  upon  the 
earth.     All   the  higher  attributes,  are  reserved  and  be- 


92  LECTURE  V. 

stowed  upon  iiian.  Among  these,  and  the  one  paramount 
in  importance,  is  the  capacity  man  possesses  to  enjoy  all 
conditions  and  realities,  associated  with  intellectual  and 
moral  feeling.  This  is  one  of  the  great  lessons  taught  us 
in  the  opening  scenes  of  creation.  Man  is  distinguished 
by  his  ability  to  communicate  with  every  thing  in  the  uni- 
verse. He  only  has  the  spiritual  and  moral  requisites,  to 
be  regarded  in  connection  with  the  spiritual  and  eternal 
attributes  of  the  Divine  Author  of  all  things. 

In  the  essentials  of  superiority  possessed  by  man,  there 
is  a  marked  order  or  gradation.  Some  of  the  parts  con- 
stituting the  whole,  are  superior,  one  to  another.  Man's 
soul  and  spirit,  are  the  grand  cardinal  characteristics  of 
his  individuality.  But  the  soul  of  man  is  diiferent  from 
the  spirit;  as  the  spirit  is  different  from  the  body.  The 
elements,  so  to  speak,  of  the  spirit,  arc  superior  to  those 
of  the  soul.  The  soul  is  sometimes  made  to  represent  the 
whole  man, 

"Soul  is  form  and  doth  tlie  body  make." 

It  is  said  that  "  All  the  souls  of  the  house  of  Jacob,  were 
seventy  souls."  Again,  in  reference  to  Paul's  being  ship- 
wrecked, it  is  said,  "We  were  in  all,  in  the  ship,  two  hun- 
dred, three  score  and  sixteen  souls."  Peter  affords  us  a 
similar  example,  in  his  reference  to  the  Ark,  "  Wherein 
eight  souls  were  saved."  By  these  expressions  we  are  to 
understand,  that  numbers  are  indicated,  as  if  it  were  so 
many  men  of  the  house  of  Jacob,  so  many  persons  in  the 
ship,  and  eight  individuals  saved.  The  spirit  of  man,  in 
the  constitution  of  whose  nature,  the  entire  power  and 
composition  of  creation  concentrate,  enables  him  to  see 
moral  beauty  and  excellence,  as  well  as  to  comprehend 
ideas,  in  harmony  with  the  laws  and  the  character  of  God. 
It  may  be  enough  for  us  to  know,  that  there  is  an  ani- 


LKOTURK    V.  03 

malism  in  the  sonl  of  man,  hut  tli.-it  thoro  is  none  in  his 
spirit.  The  spirit  of  nitin  is  tlio  i!;lory  of  man,  and  the 
special  emanation  from  God.  We  may  ponder  upon  this 
subject,  but  we  can  never  fathom  its  depths,  or  scale  its 
glorious  bights'.  God  has  given  the  spirit  to  us,  and  it  is 
in  accordance  with  this  idea,  that  God  is  glorified.  He  is 
just  as  much  the  spirit  of  our  bodies,  as  He  is  the  spirit 
of  the  Church.  He  is  also  as  much  the  spirit  of  the  whole 
Church,  as  our  spirit  is  the  life  and  light  of  our  own  cor- 
poriety. 

After  God  had  created  man,  and  breathed  into  him,  the 
breath — the  spirit  of  life,  what  did  he  then?  We  can  not 
place  too  great  a  value  upon  the  infinite  wisdom  and  love, 
clearly  presented  to  our  understanding  and  gratitude,  in 
God's  dealings  with  our  first  parents.  He  honored  them 
with  his  presence — placed  them  in  a  glorious  habitation, 
having  made  them  a  little  lower  than  the  angels.  What 
next?  Why,  the  inspired  writer  tells  us,  that  God  blessed 
them — made  them  happy,  by  bestowing  special  and  divine 
favor  upon  them.  The  words  blessed  and  happy,  are  tan- 
tamount— they  convey  the  same  idea,  as  used  here.  God 
made  Adam  and  Eve  happy,  and  gave  them  license  to 
assume  possession  of  the  earth.  .  And  God  also  said,  "  Be 
fruitful ; "  that  is,  God  commanded  them  to  increase  and 
multiply,  in  order  that  the  earth  might  be  peopled.  God's 
commands  are  all  blessings,  and  obedience  thereto  is  hap- 
piness to  man. 

Thus,  gentlemen,  for  this  morning,  we  terminate,  our 
consideration  of  the  last  act  of  God,  in  the  drama  of  cre- 
ation, since  time  began.  We  have  spoken  of  man  as  he  is 
by  the  constitution  of  his  nature,  in  the  physical,  intel- 
lectual, moral  and  spiritual  aspects.  However  we  may  dis- 
tribute  him,  he  is  the  superlative   consummation   of  the 


94  LECTURE   V. 

creative  labors;  and  in  him  we  have  a  sort  of  microcosm — 
a  universe  in  miniature.  No  clement  exists  in  the  universe, 
which  does  not  enter  into  his  constitution,*  And  the  most 
marvelous  changes  and  workings,  are  continually  going 
on,  in  every  human  system,  whether  awake  or  asleep. 
The  living  body  of  man,  presents  the  most  complete  and 
complicated  piece  of  mechanism,  in  structure,  and  yet  the 
most  harmonious  and  simple  in  operation,  of  any  thing  in 
the  wide  world.  Inwardly  and  outwardly,  man  is  won- 
derful indeed.  The  Psalmist  exclaimed  to  God,  "I  will 
praise  thee,  for  I  ^m  fearfully  and  luonderfully  made  ;  mar- 
velous are  thy  works."  The  emotion  of  this  inspired 
saint,  in  the  contemplation  of  his  own  nature  and  organ- 
ization, transcended  the  highest  thought  of  the  ablest  and 
purest  mind.  The  analysis  and  study  of  man,  is  indeed, 
an  important,  an  interesting  and  sublime  investigation. 
Pope,  one  of  the  few  great  poets,  who  rhyme  and  reason 
at  the  same  time,  sung :    ' 

Know  then  thyself,  presume  not  God  to  scan  ; 

The  proper  study  of  mankind,  is  man. 

But  unfortunately  this  does  not  tell  the  whole  truth, 
though  true  as  far  as  it  goes.     For,  while  there  is  no  sub- 

*  This  statement  must  be  taken  in  a  qualified  sense.  If  Mr,  Camp- 
bell means  what  he  seems  clearly  to  say,  then  the  statement  will 
scarcely  pass  for  truth.  The  Science  of  Chemistry  has  already 
recorded  more  than  five  times  as  many  simple  elements  in  Nature  as 
are  found  in  the  body  of  man.  Should  the  statement  refer  to  the 
whole  man — Body,  Soul  and  Spirit — then  no  one  can  tell  whether  it 
is  true  or  not,  Mr.  Campbell's  fondness  ior  generalization  led  him 
sometimes  into  doubtful  positions,  in  reference  to  particulars.  His 
mind  was  so  absorbed  by  the  grand  conceptions  which  he  had  of 
Creation,  Providence  and  Redemption,  that  he  occasionally  over- 
looked the  smaller  matters  which  engage  the  attention    of   other 


LECTURE    V.  96 

ject  of  Iminan  investigation,  wliich  can  so  properly  engage 
our  attention,  as  tlic  stmly  of  man,  it  completely  compre- 
hends the  consideration  and  study  of  God,  tlie  Creator 
and  Ruler  of  the  universe;  thus  presenting  to  our  con- 
templation, in  one  view,  man  in  God  and  God  in  man. 

The  earth  and  its  tenantry  constitute  the  world,  or 
more  properly  speaking,  humanity  in  the  aggregate  con- 
sritutes  the  world;  and  the  contemplation  of  this  aggre- 
gation in  the  detail,  greatly  augments  the  happiness  of 
man.  We  frequently  have  the  term  world,  applied  to  the 
earth;  but  the  world,  in  Holy  Writ,  and  in  the  language 
of  reason,  is  not  the  earth,  but  it  is  the  population  thereof, 
that  constitutes  the  world.  And  we  claim,  that  if  a  man 
would  enjoy  himself  perfectly,  that  is,  if  he  would  derive 
all  the  pleasure  possible  from  the  healthy  exercise  of  all 
his  faculties,  he  must  possess  a  complete  knowledge  of  his 
mental  and  physical,  moral  and  spiritual  constitution  and 
character,  together  with  his  sih-rounding  circumstances. 
Such  knowledge  will  not  only  comprehend  the  whole  out- 
ward and  inward  man,  but  it  will  radiate,  and  lead  off  the 
inquiring  and  ever  active  mind,  into  all  the  branches  of 
material  and  social  science.  All  his  study,  meanwhile, 
must  have  respect  to  his  social  system,  and  a  social  sys- 
tem which  is  but  an  offshoot  from  the  social  element  of 
humanity.  Hence,  from  the  very  constitution  of  his  na- 
ture, man's  happiness  will  always  be  incomplete,  if  de- 
prived of  society.  Study  then  to  know  yourselves,  re- 
membering all  the  while,  that  "  the  greatest  mystery  to 
man,  is  man,"  and  the  greatest  miracle  to  man,  is  man 
made  in  the  image  and  likeness  of  God. 

"  Man,  know  thyselfl  all  wisdom  centers  there." 

{Bell  ring$,) 


Ofi  LECTIIRK    VI. 


LECTURE  VI. 


GENESIS     II. 


Gentlemen  :  We  are  informed  in  the  beginning  of  the 
second  chapter  of  the  book  of  Genesis,  that  "the  heavens 
and  earth  were  finished,  and  all  the  host  of  them." 
Also,  that  "  on  the  seventh  day  God  ended  his  work  which 
he  had  made."  It  appears,  therefore,  that  the  creative 
acts  extended  through  six  days,  and  that  "  God  rested  on 
the  seventh  day  from  all  his  works."  These  seven  days 
constitute  our  week.  Now,  we  desire  you  to  concentrate 
your  minds  upon  the  phenomenon  of  weeks.  There  is 
nothing  in  nature  to  suggest  it.  We  know  that  the  moon 
wcrks  out  the  months,  and  the  sun  rules  the  day,  while 
for  seasons  are  produced  by  the  variations  of  the  earth, 
revolviiiiT  upon  its  axis,  as  affecting  the  relative  positions 
of  the  earth  to  the  sun.  Nature  makes  the  day,  the 
month,  and  the  year;  but  what  makes  the  week?  This  is 
a  question  of  great  importance — a  question  that  staggers 
the  boldest  of  infidels,  and  the  most  expert  of  theorists. 
The  subject  has  developed  much  ingenious  thought,  and 
profound  reasoning,  but  we  affirm  that  nothing  on  earth 
or  in  heaven,  can  be  assigned  as  an  argument  for  the 
week,  aside  from  the  fact  that  the  heavens  and  the  earth 
were  created  in  six  da^^s  of  twenty-four  hours  each.  This 
ordinance  of  time,  depends  entirely  upon  absolute  will  for 
its  origin.  The  cessation  of  the  creative  labors  of  God 
on  the  seventh  day,  gave  rise  to  this  division  of  time;  for 
which  there  is  no  type  in  nature.  There  is  a  type,  or 
some  symbolic  mark,  for  every  cardinal  institution  of  the 


LECTURE    VI.  97 

divine  economy,  except  tlie  week,  and  that  has  none. 
We  tlierefore  designate  this,  in  the  category  of  positive 
institutions,  and  tlic  fact  of  its  being  a  positive  institution, 
places  tlie  explanation  thereof,  beyond  the  power  of  Im- 
man  reason.  It  can  not  be  accounted  for  by  any  Egyp- 
tian or  other  scheme,  which  has  been  or  may  be  concocted 
and  digested  in  the  human  brain.  The  most  careful  skep- 
tics have  overlooked  this,  in  their  inquiries ;  and  when 
it  is  propounded  to  them  for  an  explanation,  it  brings  them 
to  a  full  stop,  and  they  are  obliged  to  acknowledge  them- 
selves at  a  loss  to  account  for  this  remarkable  division  of 
time.  The  creative  drama  culminated  in  a  week ;  and, 
while  the  works  of  God  are  commemorated  by  it,  God 
himself  commemorates  the  week  as  a  positive  institution. 
Those  matters  which  refer  to  the  division  of  time  into 
weeks,  are  identified  in  a  prophetic  view,  and  none  other 
could  comprehend  the  subject,  for  it  is  above  and  beyond 
the  pale  of  mortal  nature.  In  the  writings  of  Jeremiah, 
reference  is  made  to  similar  subjects,  "  The  Lord  gave  the 
sun  for  a  light  by  day,  and  the  ordinances  of  the  moon 
and  of  the  stars,  for  a  light  by  night."  You  perceive 
nothing  is  said  relative  to  the  institution  of  the  week. 
That  remains  among  the  positive  ordinances  of  God,  and 
as  such,  surpasses  the  comprehension  of  man.  The  week 
culminated  in  the  seventh  day — at  the  end  of  the  creation 
of  the  world — and  that  being  a  day  of  rest  for  man,  is 
commemorative  of  God's  ceasing  to  create,  and  the  term 
rest  is  disposed  of,  on  the  ground  that  it  is  simply  a  figu- 
rative expression,  so  far  as  God  is  concerned,  signifying, 
merely,  that  he  ceased  to  act  at  the  end  of  the  week,  but 
by  no  means  indicates  that  the  Almighty  stopped  to  rest 
— to  recover  from  the  exhaustion  of  labor. 

In  the  establishment  of  the  week,  which  was  perfect  in 

9  ^ 


98  LECTURE  VI. 

the  completion  of  the  creative  hxbor  of  God,  we  are  not 
to  understand  by  the  expression,  "  God  rested  on  the  sev- 
enth day,"  that  the  Creator  was  tired,  or  exhausted.  The 
term  rest,  in  this  case,  we  repeat,  simply  conveys  the  idea 
of  cessation  from  labor  ;  the  work  of  creation  had  been 
completed,  and  by  the  word  rested,  we  are  taught  that  God 
no  longer  appeared  in  his  active,  originating  capacity,  but 
that  he  retired  from  the  sphere  of  human  vision  (or  con- 
templation), into  the  quiet  of  his  own  eternity.  "  Hast 
thou  not  known  ?  Hast  thou  not  heard  that  the  everlast- 
ing God,  the  Lord,  the  Creator  of  the  heavens  and  the 
earth,  fainteth  not,  neither  is  weary  ?" 

Keeping  this  subject-matter  under  consideration,  we 
invite  attention  to  another  remarkable  fact,  bearing  upon 
this  interesting  question.  It  is  this  :  Every  one  of  the 
ten  commandments  begins  with  the  phrase,  "  Thou  shalt" 
or  "  shalt  not"  do  this  or  that,  except  the  fourth,  and  that 
begins  with,  "  Remember."  This  is  quite  peculiar,  and  its 
significance  is  worthy  of  notice.  Why  this  variation  in 
the  form  of  expression,  as  introduced  at  this  particular 
command?  May  we  not  presume  or  affirm,  that  it  is  be- 
cause the  Author  had  in  his  mind  the  fact  that  there  is 
one  day  above  all  others  in  importance  ?  It  was  of  extra- 
ordinary regard,  because  God  had  ceased  to  work  on  that 
day,  and  for  this  reason  man  is  especially  commanded  to 
"  rememher'^  (always)  "  the  Sabbath  day,  to  keep  it  holy." 
On  that  day  of  days,  God  terminated  the  creation  of  the 
heavens  and  the  earth,  and  retired  into  the  solitude  of  his 
own  infinity.  Out  of  respect  for  this  great  truth,  this 
important  event,  it  was  meet  that  man  should  cease  to 
work  on  the  same  day,  for  the  purpose  of  commemorating 
the  great  termination. 

Our  moral  laws  are  established  by  many  eminent  prece- 


LECTURE    VI.  99 

dents.  God  commanded  liis  people  to  follow  a  glorious 
example.  "  Six  days  slialt  tlioii  labor,  and  do  all  thy 
work."  By  this  coininaiidmcnt  man  is  as  clearly  bound  to 
labor  tlie  full  six  days  as  he  is  to  rest  throughout  the  sev- 
enth. We  are  not  aware  that  any  verbal  or  written  dis- 
quisition has  ever  considered  this  point  in  this  light.  It 
has  not  entered  into  the  terminology  of  the  system  builders, 
all  of  whom  make  systems  and  creeds  no  larger  than  their 
own  minds.  And  we  hold  that  no  man,  or  organized 
sect  of  men,  can  concoct  or  comprehend  a  system  larger 
than  the  combined  scope  of  their  own  minds.* 

In  the  fourth  verse  (Genesis  ii),  we  are  told  that  ''  these 
are  the  generations  of  the  heavens  and  of  the  earth  when 
they  were  created."  This  term  "  generations"  is  of  fre- 
quent occurrence  in  the  Bible,  and  conveys  different  ideas, 
according  to  the  associations  of  facts  and  events  in  which 
it  is  found.  As  used  in  this  connection,  for  "  the  generations 
of  the  heavens  and  the  earth,"  we  would  say,  in   modern 

■*  If  this  view  of  Mr.  Campbell  be  correct,  it  seems  to  us  that  it 
forever  settles  the  question  concerning  the  importance  of  human 
creeds.  If  the  creed  makers  can  not  construct  a  system  larger  than 
their  own  minds,  it  must  be  evident  to  all  that  their  s\stems  will  be 
applicable. to  such  persons  only  as  are  equal  or  inferior,  in  mental 
capacity,  to  the  author  or  authors  of  the  systems.  Consequently, 
superior  minds  can  not  be  accommodated  by  these  human  inven- 
tions. And  this  being  true,  we  must  conclude  that  in  order  to  meet 
the  wants  of  the  immense  variety  of  mind,  the  number  of  creeds 
must  be  very  great,  unless  we  can  find  one  that  is  equal  to  the  re- 
quirements of  the  greatest  as  well  as  the  humblest  intellect  in  all 
the  world.  Reasoning,  a  priori^  we  would  expect  just  such  a  creed 
from  an  Author  who  is  infinitely  wise,  and  from  none  other.  There- 
fore the  Bible  is  demonstrated  to  be  the  only  creed  that  is  perfectly 
adapted  to  everi/  creature;  consequently,  it  is  a  sufficient  rule  of 
faith  and  practice,  and  an  infallible  "  Lamp  to  our  feet  and  Light  to 
our  pathway."  M, 


100  LECTURE  VI. 

Style,  the  creations  of  the  heavens  and  the  earth.  Gener- 
ation signifies  now  quite  a  different  thing  from  what  it 
did  two  or  three  hundred  years  ago.  The  phrase  here 
which  emhodies  the  term  "generations,"  constitutes  a 
summary  of  what  had  been  done,  and  reference  is  here 
made  to  the  arrangement  of  all  things  as  they  were  cre- 
ated, and  the  whole  sentence  or  verse  may  be  regarded  as 
a  sort  of  resume,  or  recapitulatory  assertion  of  the  in- 
spired writer. 

"  In  the  day  that  the  Lord  God  made  the  earth  and  the 
heavens."  Here  the  query  doubtless  arises  in  your  minds 
as  to  what  is  the  meaning  of  the  term  heavens.  It  is  in 
the  plural  form,  and  the  manner  of  speech  clearly  indicates 
degree  and  number.  We  have  the  heaven  and  the  earth, 
also  the  heaven  of  heavens.  Does  not  Paul  speak  of 
knowing  a  man  "who  was  caught  up  to  the  third  heaven," 
whereby  we  may  understand  him  as  referring  to  the  heaven 
of  heavens? 

In  physical  philosophy,  we  have  a  vapor  and  an  atmos- 
phere, wherein  all  things  that  live  and  grow  may  be  said 
to  have  their  being  and  existence.  I  do  not  wonder  that 
Egyptian  philosophy  assumed  that  water  was  the  mother 
of  all  things.  We  have  strata  in  the  material  universe, 
and  we  have  repeated  layers  or  currents  of  atmosphere, 
leaning  upon  the  surface  of  the  earth.  These  atmospheres 
are  filled  with  heat,  cold  and  moisture — all  varying  in 
degree  according  to  circumstances,  and  as  we  ascend  they 
continue  to  become  more  and  more  rarified,  until  they  fail 
to  support  life,  ^ronauts  travel  upward,  even  into  the 
clouds,  in  balloons,  and  frequently  reach  an  elevation 
where  the  excessive  cold  is  beyond  the  endurance  of  man. 
These  atmospheres,  resting  upon  the  earth,  form  a  grand 
covering,  and  their  elements  of  heat   and   cold  constitute 


LECTURE   VI.  101 

thcin  wonderful  life  preservers,  so  long  as  man  or  other 
animate  beings  remain  in  their  proper  position.  Hence 
this  theory  of  "  the  heavens"  may  be  illustrated  variously, 
because  it  is  in  harmony  with  the  teachings  of  science, 
and  true  science  never  conflit5ts  with  the  teachings  of  the 
Bible. 

In  the  fourth  verse — the  latter  part — we  have  "  In  the 
day  that  the  Lord  God  made  the  earth  and  the  heavens." 
Here  we  have  a  peculiar  and  an  absolute  name  combined. 
In  this  expression  we  notice  that  this  is  the  first  time  that 
God  is  mentioned  in  such  a  connection.  Up  to  this  point 
in  the  creative  history,  the  expression  "  Lord  God"  is  not 
found.  The  reason  is,  that  the  term  Lord  indicates  sove- 
reignty and  proprietorship ;  hence  the  term  was  not  pre- 
fixed to  the  word  God  while  the  creation  was  going  on ; 
but  after  the  drama  was  completed,  the  Creator  is  spoken 
of  as  "the  Lord  God."  His  sovereignty  is  manifested  in 
God's  dispensation  and  exercise  of  authority  and  love,  for 
the  good  of  man.  And  let  it  be  observed  that  it  is  in  the 
sense  of  Lord,  or  Jehovah,  that  God  introduces  himself  in 
the  grand  plan  of  redemption.  God  is  the  absolute  name 
expressed  by  MoMvi,  and  Lord  may  be  denominated  the 
peculiar  or  discriminating  title  presented  in  Jehovah.  For 
the  name  "  Lord  God,"  as  introduced  here,  we  would  have 
in  the  original  "  Jehovah  Elohim."  Jehovah,  then,  in  the 
language  of  the  record,  is  presented  as  the  one  proper  and 
peculiar  name  of  the  Creator  and  Preserver  of  the  earth 
and  the  heavens. 

The  inspired  writers  of  Holy  Writ  speak  perspicuously 
concerning  the  existence  and  sublime  cliaracter  of  Jeho- 
vah, from  Genesis  to  Revelations.  God  said  unto  Moses, 
"I  am  the  Lord,  and  I  appeared  unto  Abraham,  unto 
Isaac,  and  unto   Jacob,  by  the  name  of  God   Almighty  ; 


102  LECTURE   VII. 

but  bj  my  name  of  Jehovah  was  I  not  known  to  them." 
The  Psalmist,  in  his  complaint,  beseeches  the  Lord,  who 
has  done  wonderful  works,  and  whose  name  alone  is  Je- 
hovah^ to  make  men  know  that  he  is  the  Most  High  over 
all  the  earth.  By  the  great  prophet,  God  says  to  the 
world,  "  I  am  the  Lord,  that  is  my  name,"  and  more  than 
seven  hundred  years  afterward,  the  Evangelist  continues 
this  line  of  history,  saying,  '-Verily,  verily,  before  Abra- 
ham was,  I  am."  Thus  in  a  record  from  the  close  of  the 
creative  to  the  opening  of  the  redemptive  period,  we  con- 
template the  grandest  designation  of  Jehovah  ever  re- 
vealed to  mankind.      {Bell  rings) 


LECTURE   YIL 

Gentlemen  :  We  continue  this  morning,  our  remarks 
touching  the  creation  and  individuality  of  man.  We  can 
not,  we  think,  say  too  much,  with  reference  to  the  spirit- 
ual identity  of  humanity. 

In  the  seventh  verse  of  the  second  chapter  of  Genesis, 
we  are  told  "that  the  Lord  God  formed  man  of  the  dust  of 
the  ground,  and  breathed  into  his  nostrils  the  breath  of 
life,  and  njan  been  me  a  living  soul."  After  God  had  made 
him  (in  stature),  he  breathed  the  breath  of  life  into  him, 
as  we  are  informed  here.  In  the  original,  it  is  the  breath 
of  lives;  and  this  rendering," is  in  consonance  with  the 
fact,  that  )u;in  possesses  a  trinity,  in  his  bodily,  mental 
and  spiritual  qualities.  This  passage  may  be  termed  a 
repetition  of  the  preceding  acts.     The  spirit  of  God  may 


LECTURE    VII.  103 

be  said  to  have  created  man,  and  in  this  passage  it  is 
shown  of  what  particular  material  man's  corporeal  pro- 
portions were  formed.  Elihu  says  to  Job,  "The  spirit  of 
God  hath  made  me,  and  the  breath  of  the  Almighty 
hath  given  me  life."  Thus  one  part  of  the  record  is  veri- 
fied, and  Job  accords  with  the  other,  and  at  tlie  same 
time  concurs  with  Elihu,  by  saying,  "I  also  am  formed 
out  of  clay."  Indeed,  all  the  hosts  of  the  heavens  and 
earth  were  made  by  the  breath  of  the  Lord's  mouth. 

There  are  other  noticeable  points  in  the  record  as  found 
in  this  book ;  and  it  could  not  be  otherwise,  for  all  could 
not  be  contained  in  one  sentence,  or  on  one  page.  Never- 
theless, the  creation  of  man,  was  perfect  "  in  the 
beginning."  Even  then,  God  saw  and  understood  all 
things,  from  the  beginning  to  the  end  of  time.  When 
the  Psalmist  would  praise  God  for  his  all-seeing  provi- 
dence, he  sings,  "Thine  eyes  did  see  my  substance,  yet 
being  imperfect,  and  in  thy  book,  all  my  members  were 
written  ;  which  in  continuance  were  fashioned,  Avhen  as 
yet  there  were  none  of  them."  Man  was  the  end,  and 
the  crowning  glory  of  creation.  He  was  not  created  for 
other  things ;  but  all  things  else   were  created  for  him. 

The  grand  conception  of  man,  existed  in  the  infinite 
mind,  from  the  beginning ;  and  God's  wonderful  economy, 
as  manifested  in  the  human  form,  is  beyond  the  compre- 
hension of  the  human  understanding.  But  humanity,  in 
its  creation  and  decay,  in  all  its  multifarious  and  suc- 
cessive stages  and  relations,  will  continue  until  it  cul- 
minates in  the  last  act  of  power,  essential  to  the  glori- 
fication of  humanity.  There  will  be  a  reason  for  the  last 
man,  just  as  much  as  there  was  for  the  first  man;  and 
there  will  be  just  as  complete  and  strong  a  reason  for  the 
death  of  the  last  man,  as  for  the   decease  of   the  first. 


104  LECTURE    VII. 

Hence,  the  time  will  come  as  certainly  as  we  now  live, 
when  the  curtain  will  drop  upon  the  stage  of  time,  and 
terrestrial  existence — when  time  and  earth  shall  cease, 
and  eternity  begin — when  the  theater  of  earth  shall  be 
taken  down,  and  the  glory  of  God  shall  permeate  the 
entire  universe. 

But  let  us  add  another  remark  with  reference  to  the 
distinguishing  features  of  the  "human  form  divine." 
Some  men — and  among  the  number  we  find  men  of  posi- 
tion and  influence — contend  that  man  is  nothing  but  a 
biped :  and  so  is  a  goose  a  biped,  having  body,  legs  and 
many  principles  in  its  locomotive  structure,  similar  to 
some  in  man  ;  yet  is  it  not  utterly  destitute  of  any  of 
those  characteristics,  that  fall  within  the  sphere  of  de- 
sire or  ambition,  and  that  would  make  it  stand  out  ^er 
se,  like  man  ?  Man  stands  pre-eminently  at  the  head 
of  the  material  creation,  and  is  a  sort  of  winding  up — a 
grand  culmination  and  conglomeration  of  all  the  various 
and  multifjirious  capacities  and  characteristics  of  nature. 

It  would  appear  from  the  substance  and  manner  of  the 
record,  that  man  is  to  be  regarded  as  a  wonderful  and 
comprehensive  combination  of  the  entire  universe ;  so  that 
there  is  nothing  above,  nothing  below  us,  nothing  around 
us,  that  is  not  in  the  human  system.  He  is  an  epitome 
of  the  great  living  volume  of  nature,  whereby  we  are 
prepared  to  realize  the  value  of  the  oracle,  that  God  has 
constituted  man  a  marvelous  incorporation  of  all  his  other 
works.  God  only  has,  and  represents  the  spiritual  alone, 
while  man  possesses  the  animal  and  spiritual  natures  in 
combination.* 

*  In  some  respects,  man  may  be  considered  superior  to  the  angels. 
They  are  ministering  spirits,  ministering  to  them  who  are  the  heira 


LECTURE  VII.  105 

\ye  have  nothing,  short  of  the  spiritual,  beyond  the 
scope  of  human  action  and  comprehension.  Man  alone, 
is  the  sum  total  of  natural  matter  in  structure,  and  the 
earthly  power  supreme,  over  the  destiny  and  action,  of  all 
animate  and  inanimate  nature.  lie  is  a  comparatively 
small  creature,  weighing  a  few  score,  or  a  few  hundred 
pounds  at  most ;  but  with  all  his  feebleness  of  body,  he 
can  make  the  earth  and  all  its  tenantries,  as  ministering 
servants  to  his  power  and  skill.  He  draws  the  winged 
lightning  from  the  clouds  of  the  sky,  and  brings  the  levi- 
athan from  the  depths  of  the  ocean.  By  his  ingenuity — 
his  physical  and  intellectual  power — he  can  withstand  and 
conquer  every  natural  antagonist  that  opposes  him.  He 
can  not  infringe  upon  natural  law,  without  suffering  the 
penalty,  nor  can  he  regulate  or  disorganize  the  order  of 
natural  elements;  but  he  can  adapt  himself  to  them — be- 
ing qualified  to  live  in  the  zones,  at  the  burning  equator, 
at  the  freezing  poles,  and  very  much  in  the  water.  He 
can  adapt  himself  to  these  varieties  in  the  outward  cir- 
cumstances of  his  constitutional  personality,  and  do  like- 
wise with  reference  to  his  mind. 

Again,  and  perhaps  for  the  last  time  in  this  connection, 
we  call  your  attention  to  the  subject  matter  of  spirit  and 
materiality  combined.  We  may  thank  God  that  we  have 
minds  so  large,  so  comprehensive,  that  the  earth  and  all 
its  attributes,  can  not  fill  them,  and  thank  him  too,  because 
there  is  nothing  finite,  which  can  satisfy  the  infinite;  yet " 

of  salvation.  Angels,  then,  are  the  servants  of  man,  in  a  certain 
qualified  sense.  But  in  what  consists  man's  superiority?  Most 
probably,  in  his  three-fold  nature.  He  has  a  body,  soul  and  spirit 
and,  consequently,  unites  within  himself,  the  interests  of  three 
worlds.  M. 


106  LECTURE   VII. 

as  we  are,  we  can  only  take  a  very  limited  view  of  objects, 
and  our  powers  of  comprehension  and  appreciation,  are 
comparatively  impotent.  No  man  can  comprehend  the 
smallest  particle  of  matter,  ever  discovered  by  the  eye  of 
man,  aided  by  the  wonderful  power  of  the  microscope. 
Matter  is  as  incomprehensible  as  spirit.  How  in  the  name 
of  reason — of  eternal  reason,  could  man  divine,  how  spirit 
permeated  matter — gave  being  to  it — how  could  it  bring 
this  vast  universe,  in  all  its  immensity  and  perfection  of 
life  and  action,  out  of  absolute  nihility?  To  see,  to  know 
this,  is  to  possess  knowledge  far  above  that  of  our  sphere — 
far  above  the  sphere  of  terrestrial  beings.  In  what  man- 
ner, and  by  what  auxiliaries,  every  thing  could  be  brought 
out  of  nothing,  is  not  however  the  question  now  to  be  con- 
sidered ;  nevertheless  there  was,  and  ever  more  will  be, 
that  Spirit  by  whose  omniscient  and  omnipresent  potency 
the  vast  heavens  and  earth,  with  all  their  host  were  cre- 
ated. And  there  is  not  a  single  particle  of  matter,  not  the 
minutest  insect,  that  does  not  afford  unmistakable  evidence 
of  the  power  and  benevolence  of  this  Spirit,  as  much  as 
does  the  being,  whose  mighty  stature  is  measured  only  by 
the  universe  and  eternity. 

The  study  of  the  human  form  divine,  is  the  chief  sub- 
ject of  our  consideration.  In  fact,  all  other  studies  are  or 
should  be  pursued,  for  the  purpose  of  giving  us,  the  power 
of  properly  investigating  humanity;  for  is  not  man,  the 
basis  of  our  sciences?  We  study  the  material  and  spirit- 
ual, the  moral  and  religious  natures,  for  the  ostensible  pur- 
pose of  becoming  more  fully  acquainted  with  ourselves. 
And  in  our  persons,  we  have  an  inexhaustible  subject,  one 
which  we  frequently  call  a  microcosm,  it  being  the  sura  of 
all  realities  and  varieties  in  nature,  from  the  iron  in  the 


LECTURE  VII.  107 

blood  to  the  power  ethereal,  to  the  spirit  and  the  oxygen, 
the  indispensable  ingredients  of  life. 

Every  thing  in  man's  corporation,  is  mysterious  and 
sublime  ;  he  being  the  culmination  of  animation,  and  a 
grand  revelation  of  God's  power,  wisdom  and  goodness, 
and,  therefore,  the  most  desirable  and  lofty  theme  for  th 
meditation  of  the  human  mind.  We  can  conceive  of  noth- 
ing, which  does  not  relate  to  or  enter  into,  the  constitution 
of  man ;  for  he  is  a  universe  in  himself  Analyze  his  body, 
and  you  find  there  the  solids  and  fluids,  the  mental  and 
physical  quality,  and  there  also  is  the  soul — as  the  animal 
life  or  center  of  all  sensation  and  impression.  But  above 
all  these  is  the  Spirit  eternal,  that  grand  culmination  of 
power,  whereby  every  act  and  entity  in  materiality,  is  di- 
rectly influenced.  It  is  transcendent  in  its  workings — 
Ave  know  no  power  like  that  of  spirit.  It  is  even  more 
mighty  than  the  material  mechanism  with  which  it  is  asso- 
ciated. How  lofty  and  sublime,  the  acts  proceeding  from 
the  spirit — that  inconceivable,  incomprehensible  some- 
thing— that  wonderful  entity,  which  by  the  will,  enables 
man  to  put  whole  armies,  numbering  millions  of  men,  in 
motion — array  and  fight  t^^m  in  the  field,  convulse  soci- 
ety, revolutionize  nations!  It  is  the  spirit  that  constitutes 
the  glory  of  man.*     By  virtue  of  the  Spirit,  man  excels 

*Tl)e  Bible,  which  contains  the  only  sound  system  of  Tlieology, 
contains  also  the  only  sound  system  of  Psychology.  Theologians 
have  given  too  much  attention  to  Theology,  and  not  enough  to  Psy- 
chology. The  distinction  between  Soul  and  Body  is  obvious,  and 
seems  to  have  been  well  understood  by  the  old  Piiilo-sophcrs;  but 
the  distinction  between  Soul  and  Spirit,  is  peculiar  to  Christian  Psy- 
chology, and  is  that  which  especially  distinguishes  the  philosophy  of 
the  religion  of  Christ.  The  Scriptures  furnish  us  with  the  only  un- 
mistakable distinction  between  tlic  riicnma  and  the  Psyche.  Hu- 
man reason  could  never  have  suggested  the  phiIo.sophy  of  the  Pnevr 


108  CHAPTER  VII. 

every  thing^evcrj  being  that  hath  tlio  breath  of  life.  Ho 
can  scale  the  heavens,  fathom  the  seas,  drift  his  mind  be- 
yond the  milky-way,  and  with  propriety  and  profit  look, 
into  the  infinite  past,  and  into  the  infinite  future.  Man 
never  can  be  expressed  by  mortal  man.  Every  w^here,  in 
every  thing,  we  read  with  wonder  and  admiration  the  glo- 
ries of  man,  and  w^e  ponder  upon  the  mystery  of  his 
creation,  which  is  past  finding  out.      {Bell  rings.) 

ma.  This  is  that  part  of  man  which  was  created  in  the  image  of 
God^  and  which  was  lost,  or  greatly  obscured  to  the  eye  of  human 
vision,  by  the  Fall.  And  hence,  it  must  now,  of  necessity,  be  a  mat- 
ter of  revelation.  Plato  taught  the  immortalUy  of  the'  soul,  but  the 
'■''eternal  life''  conferred  upon  man,  through  the  Gospel,  is  a  very 
diflferent  thing  from  Plato's  immortality,  Plato's  idea  was  little 
more  than  the  opposite  of  immateriality.  His  Logos.,  or  Nous.,  is 
never  identical  with  the  New  Testament  Paeiuna.  The  first  is  as 
old  as  Philosophy  itself;  the  last  is  found  only  in  Christian  Psychol- 
ogy. Immortality,  wlien  considered  by  itself,  was  understood  as  well 
by  Pagan,  as  by  Christian  Philosophers;  but  immortality  in  con- 
junction with  Life^  came  to  our  knowledge  by  Jesus  Christ,  who 
^'brought  life  and  immortality  to  light  through  the  Gospel." 

The  distinction  between  the  Psyche  ?i\\d  the  PaeumaQQQmQ  to  have 
been  at  first  well  understood  by  the  Greek  Fathers,  but  was  soon 
corrupted  by  the  Platonic  philosophy.  Gnosticism  and  semi-Pan- 
theism grew  out  of  this  corruption.  And,  in  the  reaction  against 
these  errors,  the  Latin  Church  rejected  altogether  the  distinction 
between  the  Ps^cAe  and  the  Pneuma;  and  so  the  usual  dichotomy  of 
man  into  Body  and  Soul  only,  became  the  prevailing  view  through- 
out the  West.  And  even  now,  many  Tlieologians  treat  the  distinc- 
tion between  Soul  and  Spirit,  as  though  it  were  only  a  verbal  one, 
instead  of  what  it  really  is,  the  distinction  between  Pagan  and  Chris- 
tian Psychology.  ^ 


LECTURE    VIII.  109 


LECTURE    VIII. 

Gentlemen  :  It  is  to  be  observed,  that  in  the  develop- 
ment of  the  social  system,  God  institutes  society;  and 
for  this  reason  among  others,  we  know  that  God  has  so- 
ciety in  himself.  Society  had  its  incipiency,  its  actual 
existence,  originally,  in  the  Divinity  itself.  God  is  not, 
and  never  was,  a  solitary  personality ;  but  has  in  himself, 
duality  and  plurality ;  hence,  in  the  Holy  Scriptures,  we 
have  the  three  manifestations  of  God.  In  the  strong  lan- 
guage of  both  the  Greek  and  Roman,  as  well  as  of  the 
Protestant  Churches,  God  is  Father,  God  is  Son,  and  God 
is  the  Holy  Spirit.  God,  therefore,  never  was  a  solitary 
person,  in  the  annals  of  the  universe  ;  but  always  possessed 
society  in  himself.  When  he  made  man  in  his  own  image, 
he  constituted  the  three  natures  of  man,  and  these  natures 
are  the  outward  body,  the  inward  soul  and  the  innermost 
spirit.  This  analysis  of  man,  is  based  upon  a  proper  com- 
prehension of  the  Holy  Oracles,  and  is  the  foundation  of 
all  education — even  scientific.  Of  course,  we  do  not  refer 
to  the  details  of  Astronomy,  Geology,  and  other  kindred 
sciences,  but  to  the  fundamental  facts,  upon  which  the 
science  of  society  is  based. 

There  is  a  distinction  I  desire  to  make  this  morning. 
We  liave  moral  and  positive  institutions,  and  I  affirm,  that 
the  institutions  of  religion,  are  positive  ;  every  institution, 
that  belongs  to  religion  (proper)  is  positive.  Ancient  writers 
on  this  subject,  had  them  differently  divided ;  but  we 
affirm  the  positive  and  moral  relations,  and  that  these 
divisions  comprehend,  every  thing,  that  can  enter  into  re- 
ligion. 

Morality  is  based  purely  upon  the  relation  of  God  to 


110  LECTURE  Vin. 

man,  and  of  man  to  God.  .  The  positive  came  from  God 
directly  ;  it  never  came  to  us  a  priori  Let  us  suppose, 
for  example,  that  a  man  is  conscious  of  having  sinned 
against  God.  By  what  process  of  reason,  could  he  come 
to  the  conclusion,  that  if  he  killed  a  lamb,  he  would  ex- 
piate his  sin  ?  *  What  if  he  should  kill  a  man  ;  and  burn 
his  body  upon  the  altar ;  would  that  in  the  forum  of  reason, 
mitigate  man's  offense  ?  I  introduce  this  to  show,  that  in- 
ferential reasoning,  has  no  starting  point  from  which  to 
work  out  such  a  conclusion. 

We  take  this  as  our  back-ground,  for  all  our  reasonings 
upon  such  matters,  whether  revealed  or  natural. 

The  very  word  religion,  indicates  a  schism,  between 
man  and  God.  We  do  not  propose  to  enter  into  a  discus- 
sion of  the  term  soJdsm  this  morning  ;  but  the  facts  upon 
which  the  relation,  between  man  and  God  rested,  called 
for  an  offering  in  expiation  of  man's  offense  :  and  the  con- 
ditions and  nature  of  this  offering,  must  not  be  dictated 
by  the  offender,  but  must  be  prescribed  by  the  offended. 
God  being  offended  by  man's  transgression,  must  be  recon- 
ciled, and  that  not  in  the  modes  and  tenses  of  human  im- 
pulse or  passion  ;  but  in  harmony  with  the  thoughts  and 

•  The  idea  of  Sacrifice  lies  at  the  foundation  of  all  religion.  And 
this  is  very  conclusive  proof  that  religion  itself  is  of  Divine  origin, 
for  no  man  could  ever  have  originated  the  idea  of  sacrifice.  That 
man  would  have  come  to  the  conclusion,  apriori,  that  the  life  of  an 
innocent  victim  would  propitiate  Deity  is  an  absurdity  which  is  only 
equaled  by  the  insanity  of  infidelity  itself.  The  first  thought  to  a 
mind,  unassisted  by  Revelation,  would  be  that  the  anger  of  Deity 
would  be  kindled  at  the  sight  of  such  a  Sacrifice;  and  consequently, 
it  would  never  have  been  used  as  a  means  of  appeasing  anger,  unless 
done  by  the  authority  of  some  Divine  command.  Hence,  we  con- 
clude that  God  originated  it.  M. 


LECTURE    VIIL  111 

language  of  Divinity.  Hence  we  say,  that  religion  is  a 
proposition  positive,  originating  with  God.  We  speak  of 
it  as  supernatural ;  not  preternatural,  nor  natural ;  but 
supernatural.  Then  arises  the  question,  what  are  the 
grand  elements  of  religion  ?  We  answer,  not  fine  doctrines, 
or  fine  points  ;  or  any  thing  else  of  that  nature ;  nor  is  its 
analysis  in  harmony  with  human  reason  at  all.  The  tran- 
scendent idea  of  the  remedial  system,  originated  above  all 
human  incipiency. 

No  man  ever  had  a  new  idea,  in  the  strict  sense  of  that 
phrase.  He  may  decompose,  or  recompose,  but  never  can 
originate,  any  thing  as  purely  original.  Hence,  we  need  a 
positive  revelation  of  relations  and  ordinances ;  and  those 
of  the  Bible,  are  in  two  categories,  the  one  moral,  founded 
in  the  nature  of  things — the  other  positive,  founded  in  the 
revealed  will  of  God.* 

These  terms  must  be  adopted  as  appropriate,  and  essen- 
tial, to  proper  definition  and  distinction,  in  the  incipiency 
of  religious  science.  When  we  inquire  what  are  the  es- 
sential elements  of  religion,  three  ideas  present  themselves 
at  once — the  altar,  the  sacrifice,  the  priest.  These  are 
the  essential  elements,  and  Avithout  this  conception,  there 
never  could  have  been  a  remedial  system.  We  have  then 
the  whole  of  rehgion  suggested  by  the  altar,  the  ofi'ering, 
the  priest. 

The  first  controversy  of  which  we  have  any  authentic 
record,  after  the  expulsion  of  Adam  and  Eve  from  the 
Garden  of  Eden,  arose  between  two  brothers,  and  began 
at  the  altar.  How  came  this  controversy  ?  Abel,  we  are 
informed,  brought,  as  a  sacrifice  to  the  Lord,  a  lamb,  the 

*The  Moral  is  comm&nded,  because  itis  right;  the  Positive  is 
right,  because  it  is  commanded.  -M. 


112  LECTURE    VIII. 

fruit  of  his  toil  as  a  shepherd.  Cain  brought  the  fruits 
of  his  labor,  as  a  tiller  of  the  soil.  The  one  offering  was 
an  animal,  possessing  animal  life,  and  was  sacrificed  for 
the  sake  of  its  blood.  The  other  was  devoid  of  animal 
life,  or  of  any  susceptibility  of  life.  Now,  when  the  of- 
ferings were  presented,  one  was  accepted,  the  other,  re- 
jected. The  blood-sacrifice  of  Abel  was  accepted  ;  the 
vegetable  sacrifice  of  Cain  was  rejected  by  the  Lord.  The 
principle  of  blood  is  the  basis  of  all  acceptable  sacrifice, 
no  matter  whether  the  altar  be  of  marble  or  not.  We 
look  at  the  lesson  intended  to  be  imprinted  by  this  scene, 
upon  the  reason  and  conscience  of  mankind.  We  look 
upon  the  blood-sacrifice  as  the  controlling  idea  of  the 
whole  matter,  and  are  prepared  to  appreciate  the  accept- 
ance of  one,  and  the  rejection  of  the  other  offering.  It 
was  done  visibly,  and  we  see,  by  the  eye  of  faith,  the  fire 
descend  from  heaven,  like  the  lightning's  flash,  and  kindle 
a  flame  beneath  the  offering  of  Abel.  The  smoke  and 
flame  ascend  up  to  heaven  ;  but  we  see  Cain  standing,  cold 
and  stern,  by  his  lifeless  and  bloodless  offering,  under 
which  no  fire  is  kindled,  and  from  which  no  flame  nor 
smoke  curls  upward  toward  the  heavens.  The  fire  was 
the  hand  of  God,  a  phrase  which,  by  a  figure  of  speech, 
is  applied  to  almost  every  divine  instrumentality,  and  sig- 
nified the  acceptance  of  the  offering.  Cain  becomes  in- 
censed; he  frowns,  his  heart  burns  with  pride  and  envy; 
and,  forgetful  of  the  natural  relation  between  them,  as 
men,  as  brothers,  his  resentment  kindles  against  Abel,  at 
the  manifestation  of  Divine  favor  toward  him,  until  he 
actually  becomes  a  fratricide — giving  another  occasion  to 
our  Heavenly  Father  to  signalize  his  hatred  of  sin,  by  the 
curse  which  he  proceeds  to  pronounce  against  the  first 
murderer.     We  present  these  facts  not  only  as  supposi- 


LKCTURE    VTTT.  113 

tions  of  wliat  may  liavc  boon  tlio  liistory  of  tlic  caso,  but 
for  tlie  sake  of  principle,  to  sliow  tliat  since  man  fell,  he 
has  had  no  power,  originating  in  liimsclf,  by  moral  suasion 
or  otherwise,  of  propitiating  the  divine  favor,  or  of  recon- 
ciling himself  to  God.  Hence  we  see  the  necessity,  by 
the  teaching  of  God  himself,  of  blood  as  an  element  of  all 
oblations,  from  the  foundation  of  the  world.  We  look 
upon  the  philosophy  of  these  things,  as  embodied  in  the 
doctrine  of  life  for  life,  and  we  find  that  blood  alone  can 
make  atonement  for  the  sin  of  man.  It  had  the  power, 
typical  of  the  great  sacrifice  for  man,  which  came  after 
that.  We  observe  that  the  principle  has  been  in  every 
sacrifice  of  the  Jewish  people,  and  w^as  the  reason  of  the 
crucifixion  of  our  Saviour.*  He  could  not  be  annihilated, 
but  being  bone  of  our  bone  and  flesh  of  our  flesh,  and 
of  the  same  spirit  with  man,  he  made  himself  an  offering, 
his  divinity  being  the  altar,  and  his  person  the  offering. 

We  are  now  in  the  patriarchal  age,  and  are  considering 
cardinal  laws;  which  involve  the  destiny  of  man.  We 
have,  in  this  brief  history  of  Cain  and  Abel  the  details  of 
human  pride  and  envy  better  developed  than  any  where 
else.  A  controversy  arises  between  them.  The  first  born 
of  the  flesh,  yielding  to  passion,  under  the  influence  of 
the  tempter,  slays  the  first  born  of  the  Church,  who  is 
placed  by  the  Apostle  Paul  at  the  head  of  the  roll  of  the 
saints  of  eternal  renown,  and  solely  because  he  offered  a 
better  sacrifice — more  acceptable  to  God,  by  faith  in  his 
promise. 

Doubtless,    the  instigator  of  the  first  murder  was  the 

*  Perhaps  tlie  reason  why  Gotl  demanded  blood,  is  because  the 

life  is  in  the  blood.     What  he  really  wants,  as  an  oflering,  is  the 

life.     Christ  gave    his  life  for  us,  but  as   the  life  is  in  tlic  blood, 

"  without  she<lding  of  blood  is  no  remission." — lIcJ).  i\,  'I'l.  M. 

10 


114  LECTUKE    Vril. 

tempter  of  Eden.  He  lias  two  names  by  which  he  is  re- 
cognized— Devil  and  Sataii.  Satan  has  the  Greek  article 
before  it,  hence  he  is  "  the  adversary,"  and  not  an  adver- 
sary. He  is  the  adversary  of  God  and  of  man,  and  having 
been  reprobated  for  his  instrumentality  in  the  fall  of  man, 
he  now  machinates  the  subversion  of  the  church,  in  the 
person  of  its  first  born  son.  He  can  assimilate  himself  to 
any  being  he  pleases,  appearing,  ad  libitum,  in  the  proper 
garb  of  Satan,  or  shining  in  all  the  eloquence  of  persua- 
sive speech. 

I  am  reminded  here  of  the  story  of  a  certain  snake, 
that  is  said  to  charm  a  bird  from  the  top  of  the  tallest 
oak.  I  have  no  reason  to  doubt  it,  so  far  as  the  credibil- 
ity of  my  informants  is  concerned.  The  charm  possessed 
by  the  reptile  probably  depends  upon  the  fascinating 
beauty  of  its  colors,  or  the  sparkling  brilliancy  of  its 
eyes,  which,  by  a  sort  of  magnetic  power,  draws  the  beau- 
tiful songster  down,  down,  until  he  falls  into  the  open 
mouth  of  the  serpent.  We  know  that  such  power  exists 
in  nature.  In  like  manner,  Satan  became  the  fascinator 
in  the  Garden  of  Eden,  and  bewildered  our  first  parents, 
by  his  power.  They  put  forth  their  hand,  plucked  and  ate 
the  forbidden  fruit,  by  which  came  sin,  and  then  shame. 
There  can  be  no  shame  where  there  is  no  guilt.  The  true 
man  always  rises  above  false  shame.  Disgrace  can  only 
proceed  from  sin ;  and  we  have  in  this  truth  the  sub-basis 
of  all  moral  science. 

We  have,  in  the  document  before  us,  young  gentlemen, 
a  development  of  the  power  of  motives,  of  more  value  in 
the  education  of  the  hearts  and  consciences  of  men — re- 
vealing more  and  better  knowledge  both  of  God  and  man — 
than  all  the  studied,  logical  and  rhetorical  lectures  upon 
the    beauty    of    virtue,    and    every    thing    else    in     the 


LECTi;UE    IX.  lis 

\v;iy  of  spruce   and    tinseled  oratory,    ever    addressed  to 

II tan.      (/>(•//  ringft.) 


LECTURE  IX. 

It  is  essential  to  appreciate  all  the  developments  of 
moral  and  religious  history,  that  we  may  understand  fully 
that  Ave  have  what  are  called  positive  institutions.  Some 
old  philosophers,  in  their  systems,  had  the  moral  positive 
and  the  moral  natural.  What  they  called  the  worshiping 
and  religious  conditions,  is  what  we  call  the  moral  positive, 
the  word  positive  restricting  the  word  moral.  The  positive 
is  the  religious,  the  moral  the  social  system.  Where  there 
is  no  society  there  can  be  no  morality.  Society  and  mo- 
rality are  correlative  terms.  Religion  is  communion  with 
God  and  fellowship  with  him.  It  is  our  business  to  look 
into  the  materials  or  proper  types  of  it. 

In  the  consideration  of  this  subject,  we  have  the  terms 
moral  positive  and  moral  natural,  which  we  sometimes  ab- 
breviate into  moral  and  positive.  Religion  is  a  positive 
institution,  designed  as  our  immediate  system,  and  for 
this  nature,  not  for  the  state  of  nature ;  for  the  natural  or 
primitive  state  is  always  right — -just  what  it  ought  to  be. 
But  we  are  not  in  a  state  of  nature.  I  am  aware  that  our 
lexicographers  define  nature  as  the  natural  order  of  things  ; 
but,  as  before  observed,  man  is  not  in  the  state  of  nature, 
nor  in  a  supernatural,  but  rather  in  a  preternatural  state. 
Hence  we  take  the  natural,  preternatural  and  supernat- 
ural, as  the  best  terras  known  to  us  to  indicate  the  three 
conditions  of  humanity. 

Adam  and  Eve  were  in  the  state  of  nature  when  created 


116  LECTURE  IX. 

by  God.  They  were  primarily  in  the  state  of  nature, 
which  is  always  proper.  They  could  not  reasonably  as- 
pire to  rise  above  it,  in  any  relation.  If  man  were  in  a 
state  of  nature,  he  Avould  be  absolutely  perfect. 

We  are  aware  that  natural  theology  (as  some  have  it) 
speaks  of  man  as  now  in  a  state  of  nature.  But  this  is  an 
unfortunate  error.  Man  is  in  a  preternatural  or  unnatu- 
ral state.  Adam  and  Eve  only  of  all  the  family  of  man, 
were  ever  in  a  natural  state — in  other  words,  in  the  condi- 
tion in  which  they  were  created  by  God.  God  made  the 
natural  state  of  man,  sin  and  its  consequences,  the  preter- 
natural, or  unnatural,  and  the  drama  of  redemption,  the 
supernatural. 

Adam  and  Eve  before  the  fall  were  natural,  after  the 
fall,  unnatural.  Men  have  no  power  to  return  to  a  state 
of  nature,  but  by  grace  they  can  rise  to  a  supernatural 
state.  These  are  the  definitions  of  the  true  science  of 
man,  which  it  is  important  to  remember. 

The  word  nature  comes  from  nascor  (Latin)  and  is  of 
undoubted  currency  among  us,  in  its  true  signification. 
Perhaps  it  would  be  as  well  to  remark  in  passing,  that 
the  study  of  the  dead  languages — Greek  and  Latin,  is  not 
important  or  essential  to  success  in  the  ordinary  business 
of  life  ;  but  to  a  proper  study  and  analysis  of  the  terms  of 
science  or  of  art,  and  to  the  orator  in  our  vernacular,  it 
becomes  very  necessary. 

We  have  thousands  of  words  from  the  Greek,  Latin, 
and  Old  Saxon  languages,  and  in  order  to  the  proper  com- 
prehension and  analysis  of  them,  we  have  a  course  of  studies 
in  what  we  call  literature  proper. 

But  to  return  to  three  states  of  man  we  remark  that  as 
he  came  from  the  hand  of  God  he  was  perfect — in  other 
words  in  the  state  of  nature.     He  fell  by  reason  of  sin — 


LECTURE    IX.  117 

rebellion  against  God — and  came  into  the  preternatural 
state,  from  "svhich  he  could  only  extricate  himself  in  one 
way,  which  may  be  illustrated  by  paying  a  debt.  A  man 
owes  a  sum  of  money.  He  can  only  be  released  from  the 
obligation  by  a  literal  payment  in  full.  He  lacks  one  cent 
of  the  amount.  He  can  not,  therefore,  pay  the  debt,  since 
the  law  does  not  esteem  a  debt  paid  while  any  part  of  it  is 
withheld  for  any  cause  from  the  obligor.  No  man  can  can- 
cel his  obligations  to  God.  Hence,  we  are  all  bank- 
rupt, and  are  compelled  to  fall  back  upon  the  remedial 
system.  In  like  manner  if  we  lose  a  moment  of  time,  we 
can  never  regain  it.  It  is  so  much  of  the  means  of  develop- 
ing man,  lost  forever.  Hence,  the  importance  of  employ- 
ing every  moment  of  time  in  its  legitimate  uses. 

Man  is  in  a  state  of  alienation  from  God.  The  Bible 
treats  him  as  in  a  preternatural  state.  Hence,  the  neces- 
sity of  religion.  There  is  a  reason  underlying  the  moral 
institution,  apparent  to  all.  No  principle  secures  to  us 
the  enjoyments  of  social  life  except  the  moral.  Hence, 
moral  science  is  the  moral  action  and  civilization  of  man. 
The  social  system  can  only  be  enjoyed  in  morality  and 
must  conform  to  it  in  all  its  ramifications. 

But  why  is  religion  called  positive?  Is  every  thing  in 
religion  positive  ?  If  so  in  what  sense  ?  It  is  positive  be- 
cause based  on  express  oracles  of  God — not  upon  a 
foundation  supported  by  a  priori,  metaphysical  ratiocina- 
tion— nor  is  it  supported  by  a  posteriori  argument ;  but  it 
is  based  independently  of  all  these  speculations  upon  a 
positive  and  explicit  revelation  of  God.  And  in  this  man- 
ner only  can  we  sustain  what  we  call,  the  true  philosophy 
of  man,  with  reference  to  his  political  relations.  We  find 
it  appreciated  by  the  Greeks  and  Romans,  who  could  not 
get  along,  in  affairs  of  state  without  religion.     They  soon 


118  LECTURE    IX. 

discovered  tliat  man  could  not  be  o;overned  without  relifjion. 
In  vain  did  heathen  philosophy  represent  morality  in  all 
its  beautiful  phases.  Man's  passions  ^vere  too  strong  to 
be  restrained  by  these  ;  consequently  all  the  philosophy  of 
Deism  and  Theism,  or  natural  philosophy  as  we  some  times 
call  it,  failed  in  restraining  the  passions,  governing  the 
motives,  or  directing  the  actions  of  men.  In  what  we 
call  religion — as  derived  from  the  sacred  oracles — are  three 
departments — the  Prophet,  the-  Priest,  the  King — which 
became  essential  to  the  happiness  and  development  of  man. 
We  speak  now,  with  relation  to  the  natural  forms  of  the 
Patriarchal  dispensation,  considering  those  of  the  Jews,  as 
typical  forms  of  man  in  his  social  system,  and  in  regard 
to  the  life  present  and  to  come. 

There  has  been  a  great  deal  said  about  the  moral  and 
positive,  as  though  there  was  an  antagonism  between 
them.  The  moral  is  generally  spoken  of  as  that  which 
has  its  foundation  in  the  reason  and  nature  of  things  ; 
hence  all  go  for  morality,  in  Deism  and  Theism,  since  man, 
as  a  social  being,  can  enjoy  himself  in  no  other  way.  But 
true  religion  is  entirely  beyond  the  sphere  of  man's 
thought,  unenlightened  by  a  revelation  from  God.  He 
never  could  have  conceived  of  a  spiritual  existence.* 

*  The  distinction  made  by  Mr.  Campbell,  between  Morality  and 
Religion,  is  a  very  important  one,  but  lias  been  very  generally  over- 
looked by  both  Christian  and  Infidel  philosophers.  Theologians 
have  either  failed  to  make  any  distinction  at  all,  or  else  their  state- 
ments have  been  so  much  confused  as  to  throw  little  or  no  light  on 
the  subject.  And  yet,  no  subject,  in  all  the  area  of  human  investi- 
gation, needs  a  more  skillful  and  thorough  analysis.  The  distinc- 
tion should  l»e  made  broad  and  clear.  The  exact  position  of  each, 
and  their  relation  to  each  other,  should  be  made  to  stand  out  in  no 
uncertain  light.    Christian  Scfence  demands  this,  for  it  i&  '^ipossibl^ 


LECTURE    IX.  119 

We  take  the  ground  without  entering  into  metaphysics, 
that  there  is  not  a  particle  of  matter  in  the  universe  which 
man  can  understand,  even  in  analysis,  by  the  arbitrary 
terms  or  names  that  are  used  in  speaking  of  it.  But  it 
may  be  asked,  do  not  these  names  or  terms  give  the  es- 
sence and  powers  of  the  orders  and  matters  of  nature  ? 
Of  course,  we  must  answer  in  the  negative.     We  say,  on 

to  have  a  proper  appreciation  of  the  Remedial  System  without 
some  correct  views  concerning  the  meaning  of  these  two  words. 

Religion  is  a  much  larger  term  than  Morality.  Religion  contains 
Morality,  but  Morality  does  not  contain  Religion.  In  other  words, 
m  order  to  be  religious,  it  is  necessary  to  be  moral ;  but  a  man  may 
be  moral,  and  yet  not  be  religious.  We  go  a  step  further,  and  af- 
firm that  it  is  possible  for  a  man  to  obey  every  moral  precept  in  the 
Bible,  and  yet  be  far  from  being  a  religious  man.  Religion  is  ad- 
dressed to  our  faith,  Morality  to  our  reason.  One  rests  upon  au- 
thority, the  other  upon  the  nature  of  things.  One  has  to  do  with 
God,  the  other  has  to  do  with  the  relations  of  man  to  man.  One  is 
for  man's  spiritual  nature,  the  other  for  his  soc/a?  nature.  One  fits 
man  for  heaven,  the  other  fits  him  for  society.  Thus  we  see  there  is 
a  very  marked  and  important  difference  between  Religion  and  Mo- 
rality. And  had  this  difference  been  clearly  drawn  by  early  writers 
on  the  subject,  many  of  the  errors  whioh  are  now  found  in  our  Chris- 
tian philosophy  might  have  been  avoided. 

The  practical  issues  growing  out  of  this  stibject  are  very  great. 
Thousands  of  persons  think  that  the  Christian  religion  is  nothing 
more  than  a  System  of  Morals.  They  seek  only  to  understand  the 
teachings  of  the  Bible  on  the  subject  of  Morality,  and  imagine  that 
this  comprehends  all  that  is  necessary  to  know,  in  order  to  be  saved. 
They  forget  that  piety  is  an  essential  element  of  Religion,  without 
which  no  man  can  see  God  in  peace,  and  piety  rests  on  positive  law. 

No  man  is  under  any  obligations  to  God  to  live  a  moral  life,  and 
hence  there  is  no  test  of  fidelity  to  God  in  all  the  area  of  Morality. 
The  Pagan,  the  .lew  and  the  Christian  :ue  alike  controlled  by  the 
same  motive  in  this  respect.  Their  mor;)!  obligations  grow  out  of 
the  natnre  of  things.  To  illustrate:  Children  are  bound  to  honor 
their  parents,  not  simply  because  they  are  commanded  to  do  so,  but 


120  LECTURE  IX. 

the  other  hand,  that  the  Bible,  whether  historically,  pro- 
phetically or  didactically  .considered,  is,  from  Alpha  to 
Omega,  perfectly  adapted  to  man  in  his  social  nature,  in 
the  three  different  conditions — first  in  the  family,  sec- 
ondly in  the  national,  and  thirdly  in  the  universal  rela- 
tion. Without  these  the  wants  of  man  could  not  be  met. 
We  have,  therefore,  the  three  dispensations  of  religion — 
the  Patriarchal,  Jewish  and  Christian. 

We  come  now  to  the  religion  of  the  first  family.     Bear 

because  it  is  reasonable  that  they  should  do  so — the  thing  is  right  in 
itself.  But  whoever  obeys  the  command  to  be  baptized,  is  influenced 
by  other  considerations  altogether.  He  does  not  act  from  any  sense 
of  natural  obligation,  but  solely  from  a  respect  for  authority.  He 
obeys  simply  because  he  is  commanded  to  do  so,  not  because  he  sees 
any  reason  or  fitness  in  the  thing  itself  It  is  the  response  of  faith 
to  i\\Q  authority  o^  Christ,  and  is  therefore  a  much  higher  act  of  obe- 
dience than  any  growing  out  of  moral  obligations.  Hence  we  con- 
clude that  Morality,  when  considered  alone,  is  pure  seljishness,  while 
the  very  first  act  of  Religion  lifts  man  out  of  self  and  places  him,  an 
humble,  contrite  sinner,  at  the  foot  of  the  Cross. 

Could  the  world  be  made  to  understand  and  appreciate  this  view 
of  the  subject,  our  modern  Scribes  and  Pharisees — whose  religion 
consists  only  in  an  outward  observance  of  the  moral  law — 
would  no  longer  be  considered  as  the  true  exponents  of  t!ie  Christian 
character.  "  By  the  deeds  of  the  law  shall  no  flesh  be  justified,"  is 
an  oracle  which  needs  to  be  more  thoroughly  comprehended.  Men 
are  seeking  to  please  God  by  acts  of  obedience  which  rise  no  higher 
than  the  selfishness  of  human  nature.  But  the  Bible  requires  much 
more  than  this,  in  order  to  secure  to  us  the  Divine  favor.  We  must 
render  to  God  those  acts  of  obedience  which  demonstrate  our  re- 
spect for  His  holy  coinmandments.  Hence  the  positive  laws  of  Re- 
ligion must  be  obeyed,  as  well  as  the  moral;  for  these  are  the  only 
means  of  testing  our  fidelity  to  God.  "Xot  by  works  of  righteous- 
ness, which  we  have  done,  but  according  to  his  mercy  he  saved  us, 
by  the  washing  of  regeneration,  and  renewing  of  the  Holy  ypirit.' 
Tit.  iii,  5.  M. 


LECTURE    IX.  121 

m  mind  that  the  allegiance  of  man  in  his  primitive  state, 
was  not  based  in  morality — upon  the  good  order  of  his 
fiimily,  or  any  thing  of  the  kind.  The  question  is  fre- 
quently asked,  why  God  gave  to  Adam  the  entire  propri- 
etorship of  every  thing  else  in  Paradise,  and  restricted 
him  only  in  the  use  of  the  fruit  of  a  single  tree.  This  is 
a  fact  in  religion — a  most  singular  and  elementary  one. 
Mortal  man  never  could  have  conceived  a  more  sublime 
charter,  than  that  given  by  God  to  Adam.  Yet  he  limited 
him  in  one  single  particular.  In  old  times,  Avhen  a  king 
made  a  grant  of  land  to  a  subject,  the  latter  was  required 
to  pay  three  barleycorns  per  acre,  and  some  times  he  re- 
ceived the  land  Avithout  even  so  much  as  one  barleycorn, 
upon  the  sole  condition  that  he  would  not  lay  hands  on  the 
priests.  In  the  first  grant  spoken  of,  the  payment  of 
three  barleycorns  was  simply  a  recognition  of  the  right 
of  the  lord  paramount,  the  king;  in  the  second,  we  have 
an  obligation  expressive  of  subordination  to  an  authority, 
which  had  the  right  to  prescribe  conditions  or  terms,  by 
which  title  or  possession  of  lands  was  held  under  the 
sovereign. 

In  regard  to  the  tree  in  Eden,  whose  fruit  was  forbidden 
to  man,  it  was  simply  a  test  of  his  allegiance,  and  taught 
him  the  lesson  that  he  was  a  dependent  being ;  and  from 
these  two  ideas  of  dependence  and  obligation  originate  all 
the  relations  of  man  to  God,  whether  Patriarchal,  Jewish 
or  Christian.  {Bell  rings.) 
11 


122  LECIURB   X. 


LECTURE  X. 


Gentlemen:  Having  already  made  some  progress  in 
the  book  of  Genesis,  it  may  be  proper,  owing  to  circum- 
stances known  to  all  (holidays),  to  give  a  summary  of 
■what  has  been  passed  over,  in  order  to  proper  preparation 
for  the  important  truths  next  to  be  considered. 

It  is  important,  gentlemen,  especially  in  this  age,  and  in 
our  country,  to  have  a  clear  conception  of  what  we  call  a 
constitution  of  principles.  We  live  under  a  constitution  ; 
indeed,  a  constitution  is  the  basis  of  all  stable  government. 
The  earth  and  heavens  have  a  physical  constitution.  We, 
as  human  beings,  have  a  physical  and  intellectual,  as  we 
have  a  moral  and  religious  constitution.  We  have,  as  al- 
ready remarked,  constitutions,  and  institutions  under  them, 
which  may  be  considered  in  an  individual  or  in  a  plural 
point  of  view.  For  example,  we  have  the  Patriarchal  dis- 
pensation, with  some  characteristics  pervading  alike  the 
Adamic,  Noachic  and  Abrahamic  periods,  in  each  and  all 
of  which  God  is  the  Covenanter,  and  the  individuals  at 
the  head  of  their  respective  eras,  in  their  representative 
capacity,  are  the  covenantees.  These  covenants  embody 
the  civil  conditions  under  which  the  covenantees  lived, 
during  their  respective  dispensations.  By  reference  to 
the  political  constitution  under  which  we  live,  you  will  find 
that  it  contains  certain  elementary  doctrinal  principles, 
which  give  character  to  all  the  statutory  enactments,  civil 
or  criminal,  which  constitute  the  details  of  our  govern- 
ment. I  can  not  discover,  however,  that  with  all  the 
boasted  progress  of  the  present  age,  in  all  that  appertains 
to  civilization,  we  have  originated  one  new  idea — one  idea 
not  found  in  the  sacred  oracles.     We  have,  moreover,  in 


LECTURE    X.  123 

this  volume,  the  recorded  experience  of  the  ohl  world. 
We  may  see  here  the  rise  and  fall  of  Eastern  empires  and 
kingdoms,  and  although  we  see  now  the  causes  of  these 
great  revolutions,  we  could  not  have  anticipated  them  by 
any  foresight  which  we  possess.  We  look  on  the  pages 
of  history,  sacred  and  profane,  and  see  plainly  that  there 
were  causes,  lying  back  of  these  convulsions  which  re- 
sulted in  the  subversion  of  old  forms  and  the  erection  of 
new,  but  we  have  not  the  faculty  of  knowing  the  future. 

By  looking  into  this  great  book  of  charters,  we  find 
the  names  of  all  the  covenantees,  to-wit,  Adam,  Noah  and 
Abraham  at  the  beginning  of  their  respective  periods,  or 
the  dispensations  known  by  their  names.  This  is  accord- 
ing to  the  genius  of  the  ages  in  which  they  lived.  All 
this,  and  much  more  of  importance,  is  found  in  the  book 
of  Genesis. 

Now,  we  remark  again,  that  a  careful  examination  of 
the  oligarchies  and  dynasties  of  the  old  world,  and  the 
principles  and  policies,  developed  under  them,  and  a  care- 
ful comparison  of  them  with  similar  matters  in  our  own  era, 
will  show  that  we  have  originated  no  new  principle,  but 
only  developed  those  that  lay  at  the  foundation  of  former 
governments.  We  have,  in  other  words,  only  been  pro- 
gressing, by  way  of  a  better  understanding. 

There  is  a  social  system,  in  the  nature  and  essence  of 
things.  We  give  them  names,  according  to  the  political 
notions  that  men  have  ;  and  these  are  the  forms  about  which 
men  contend.  But  the  true  fundamental  and  elementary 
principles,  lie  beyond  and  above  all  these  forms,  and  names 
devised  by  men.  They  existed  in  God — he  having  society 
in  himself  Man  too,  as  we  have  before  remarked,  has 
in  himself,  duality  and  plurality — he  has  body,  soul  and 
spirit.     He  is  then  corporate,  and  the  beau-ideal  of  all  cov- 


124  LECTURE     X. 

enants  is  found  in  man.  Hence  we  find,  that  all  the  forms 
and  machinery  of  governments  and  empires,  are  based  on 
what  are  called  the  natural  or  physical  order  and  condition 
of  things. 

The  different  dispensations  are  called  by  the  names  of 
those,  in  whom  are  found  the  conditions,  embodying  the 
radical  and  fundamental  principles,  upon  which  they  are 
based.  The  laws  of  God  with  man,  were  perfected  in  ac- 
cordance with  the  conditions  of  life.  These  are  called  es- 
sentials. Just  so  in  the  social  system.  There  must  be  a 
constitution  embodying  organic  principles,  then  laws  fixing 
penalties  for  the  violation  of  these  principles,  or  other- 
wise providing  for  their  enforcement  in  the  details  of 
government.  In  other  words,  we  must  have  a  constitution, 
and  under  that,  institutions,  comprehending  the  political, 
moral,  religious,  mercantile,  etc. 

It  is  important  to  know,  what  enters  into  the  constitu- 
tion of  these  cardinal  circles.  We  died  in  consequence  of 
violating  the  first  charter.  No  man  could  have  died  had 
the  first  charter  not  been  broken.  It  hinged  upon  one 
single  principle.  Nothing  was  to  be  done  to  secure  it. 
All  that  was  in  the  institution  was  negative.  Yet  man 
violated  his  charter  and  lost  his  birthright.  The  law  was 
positive.  It  could  not  have  been  a  priori^  and,  there- 
fore, must  have  been  positive. 

The  first  man  was  created  a  social  being.  Out  of  the 
first,  a  second  was  taken,  and  from  these  two — Adam  and 
Eve — God  made  a  third.  Hence,  we  have  three  persons  in 
society.  On  these  elementary  matters,  is  based  all  true 
science  of  man,  intellectual,  moral  and  political.  We 
have  the  sub-basis  in  these,  and  if  we  inquire  into  them  as 
we  should  do,  we  will  understand  the  rights  and  duties  of 


LKOTtlUK  X.  125 

man,  hotter  than  by  reading   a.  tliousaiul  volumes  of  wli-at 
is  called  law — civil,  ecclesiastical,  etc 

In  the  Biljl(\  we  have  a  perfect  institraion,  in  every  de- 
partment— perfect  in  the  first,  second  and  third — adapted 
to  man  in  the  various  conditions  of  society.  Perfectibility 
or  progress,  having  become  the  great  subject  of  considera- 
tion, in  regard  to  man,  it  was  necessary  to  raise  him  up 
out  of  the  ruin  into  which  he  had  fallen,  and  to  enable  him 
to  achieve  a  status  among  the  princes  of  the  universe, 
throughout  the  cycles  of  an  unending  future. 

The  Noachic  institution  was  given  after  sixteen  and  a 
half  centuries,  of  the  world's  antediluvian  experience.  In 
it  we  have  an  engagement,  entered  into,  with  the  surviving 
head  of  the  human  famil3\  In  other  words,  under  certain 
conditions,  it  became  expedient  for  God  to  say  to  man, 
that  he  would  not  ao;ain  deluo;e  the  earth  with  water,  and 
that  time  should  be  divided  into  seasons — Spring,  Summer, 
Autumn,  Winter.  God  gave  man  these  guarantees,  in  ac- 
cordance with  liis  infinite  wisdom  and  goodness,  because  if 
he  had  not  done  so,  man  could  not  again  have  gone  to 
work,  with  any  assurance  of  reaping  the  fruits  of  his  own 
toil,  or  with  any  assurance  or  confidence  of  earthly  happi- 
ness. But  there  was  a  sign  of  this  covenant — a  sign  both 
artistic  and  sublime — the  beautiful  rainbow.  All  who  are 
familiar  with  the  first  principles  of  physical  science,  un- 
derstand the  principle  and  nature  of  the  rainbow.  A 
single  drop  of  water  will  make  a  small  one,  but  with  a 
shower  of  rain,  we  can  have  a  splendid  bow,  provided  there 
be  a  dark  background  for  the  picture. 

It  is  contended  by  some  that  there  was  no  rainbow  before 
the  flood,  because  there  was  no  rain ;  and  that  animal  and 
vegetable  life  were  sustained  by  copious  dews,  suflScient 


126  LECTURE      X. 

for  the  purpose  ;  also,  tliat  the  first  rain  was  the  pouring 
out  of  the  deluge  by  which  the  human  family  was  des- 
troyed. 

We  are  startled  by  the  tremendous  sound  made  by  the 
discharge  of  heavy  cannon.  The  bursting  forth  of  vast 
torrents  of  water,  was  a  phenomenon  somewhat  similar  in 
this  respect.  There  must  have  been  a  terrific  commotion 
of  the  earth  and  heavens,  and  the  consequences  are  sup- 
posed by  some,  to  be  seen  in  the  depression  of  the  poles, 
producing  the  seasons  of  the  year,  by  giving  to  the  earth, 
an  oblique  relation  of  situation  to  the  sun  * 

The  Noachic  covenant  was  confirmed  by  the  rainbow ; 
and  while  it  is  contended  by  some  that  the  rainbow  could 
not  have  appeared  before  the  flood,  for  lack  of  the  ele- 
ments necessary  to  produce  it,  there  is  another  theory, 
which  has  much  to  commend  it.  The  fact  that  the  rainbow 
was  recognized  expressly,  as  some  thing  unusual,  does  not 
prove  that  it  did  not  exist  before  the  flood,  nor  that  God 
created  it  after  the  flood,  for  a  sign  or  memorial  of  his 
promise  never  again  to  drown  the  earth  with  water.  The 
same  is  true  in  regard  to  the  bread  and  wine  used  on  re- 


*  These  statements  concerning  the  question  of  rain  before  the  flood, 
and  the  probable  depression  of  the  poles  of  the  earth,  at  the  time  of 
the  flood,  are  somewhat  speculative,  and  must  be  received  with  con- 
siderable caution.  Mr  Campbell  does  not  adopt  these  theories  as 
true,  but  gives  them  as  the  views  entertained  by  others.  Many 
views,  of  greater  or  less  plausibility,  have  been  presented  on  these 
subjects,  but  there  is  no  substantial  scientific  basis  for  any  of  them. 
They  afford  exercise  for  the  minds  of  the  curious,  but  in  the  present 
state  of  Geological  science,  it  is  impossible  to  tell  what  is  the  truth 
in  the  matter.  It  is  sufficient  to  know  that  there  is  nothing  in  the 
Geological  record  that  conflicts  with  the  Mosaic  account.  M. 


LECTURE  X.  127 

liirious  occasions.  All  these  tliintrs  existed  in  nature  be- 
fore  the  flood,  and  before  the  birth  of  Christ,  respectively. 
Nothing  new  was  necessarily  created,  but  old  things  were 
selected  and  set  apart  to  signalize  and  perpetuate  the 
events  to  which  they  referred. 

It  is  supposed  by  some  that  the  earth  was  originally 
smooth  and  level — free  from  the  towering  mountains,  deep 
valleys,  dreadful  gorges  and  multitudinous  scoria  which 
make  it  like  a  wrecked  ship,  broken  to  pieces  by  con- 
vulsions, during  which  it  vomited  forth  flames  and 
volumes  of  lava,  burying  cities  and  plains,  and  covering 
the  face  of  earth,  with  apparent  deformity.  These  eff*ects 
are  recognized  under  this  theory  as  the  unmistakable  evi- 
dences of  God's  indignation  against  sin,  monumented  in 
the  broken  and  disrupted  surface  of  the  once  beautiful 
earth.* 

♦  The  theory  presented  here  is  more  fanciful  than  solid;  it  is  fan- 
ciful, because  unsustained  by  any  inspired  statement;  it  is  not  solid, 
because  the  whole  weight  of  the  evidence  shows  that  the  internal 
heat  of  the  earth  has  been  an  active  cause  of  mountain  upheavals 
(and  consequent  depressions),  at  early  periods  of  the  earth's  history. 
The  mountains  of  Scripture — Arrarat,  Horeb  and  Lebanon — and 
the  deep-sunk  valley  of  the  Jordan,  and  sea  of  Sodom,  are  probably 
all  of  this  class.  Certainly,  at  an  elevation  of  four  thousand  feet 
above  the  sea,  whole  shoals  of  fish  are  found  in  the  rock — put  there 
before  the  flood.  Nor  is  it  by  any  means  certain  that  these  upheav- 
als and  depressions — yet  going  on — and  volcanic  eruptions  and 
earthquakes,  are  to  be  considered  punitive.  They  are  rather  conser- 
vative. Had  it  not  been  that  every  square  rod  of  the  earth's  rock 
crust  has  been  thus  broken  up,  it  is  doubtful  whether  we  should 
have  had  springs  or  constant  streams;  and  certain  it  is  that  the 
stores  of  base  and  precious  metals,  and  the  vast  deposits  of  coal, 
which  are  the  essential  elements  of  the  world's  civilization,  would 
never  have  been  rendered  available  to  man.  It  should  be  observed, 
however,  that  Mr.  Campbell  does  not  receive  the  theory  objected  to 


128  LECTURE    X. 

God  said,  '*  and  it  sliall  come  to  pass,  when  I  bring  a 
cloud  over  tlie  earth,  that  the  bow  shall  be  seen  in  the 
cloud,  and  I  will  remember  my  covenant,  which  is  be- 
tween me  and  you  and  every  living  creature  of  all  flesh, 
and  the  waters  shall  no  more  become  a  flood  to  destroy  all 
flesh."  This  is  the  first  time  we  have  the  word  covenant. 
If  is  all  important  as  it  occurs  in  the  sixteenth  verse  (Gen- 
esis ix).  He  says,  "  the  bow  shall  be  in  the  cloud"  as  a 
sign.  We  wish  to  say  one  word  in  regard  to  this.  Some 
skeptics  say  this  is  no  sign  at  all — that  the  sun  makes  it, 
according  to  the  original  ordinances  of  nature.  This  is  all 
very  true.  A  rock  is  lying  on  the  boundiry  of  survey. 
^Ye  do  not  make  the  rock,  but  find  it  there.  Now,  we  agree 
that  the  rock  shall  be  the  north  east  corner  of  our  section 
of  land.  By  doing  so,  we  make  the  rock  a  corner  stone.  It 
was  a  rock  before.  We  did  not  create  it ;  we  simply  ap- 
pointed it  to  a  new^  use.  It  is  just  as  reasonable  to  object  to 
the  rock  as  a  corner-stone,  as  it  would  be  to  reject  the  rain- 
bow as  a  sign  of  God's  covenant  with  Noah.  The  sophisti- 
cal arguments  of  skeptics  are  easily  annihilated,  by  an  ap- 
peal to  the  facts  of  Holy  Writ.  We  need  not  create  new 
things,  but  make  use  of  old  ones,  for  signs  and  bounda- 
ries. We  have,  then,  the  bow  in  the  cloud  as  the  signum^ 
the  sign  of  the  covenant  between  God  and  Noah,  and  all 
flesh. 

One  remark  further,  gentlemen,  in  regard  to  this  ever 
lasting  covenant.     The  word  everlasting,  is  not  always  ab 
solute,  but  sometimes  relative,  in  its  signification.     Only 
God  himself  is  absolutely  everlasting.     Creatures  may  be- 
come so.     They  were  not  so  in  the  beginning,  and  must, 

as  true.     He  refers  to   it   simp]y  for  the  purpose  of  giving  the  Class 
the  benefit  of  all  tliat  lias  been  said  on  the  subject.  M. 


LECTURE   X.  129 

therefore,  be  made  so  by  God.  We  have  a  system  of  iini- 
versalisni,  based  upon  texts  in  which  the  word  everlasting 
occurs.  This  is  presumption.*  God  calls  the  hills  ever- 
lasting— the  word  being  merely  significant  of  their  per- 
manency. There  is  a  figurative  and  a  literal  use  of  tlie 
word.  There  is  scarcely  any  word,  that  is  not  sometimes 
used  figuratively.  Tropes,  metaphors,  aphorisms,  etc.,  are 
very  common  in  our  language.  This,  however,  has  a  ru- 
dimental  and  radical  meaning.  While  time  and  earth  last 
this  sign  shall  be. 

In  our  efforts  to  understand  what  we  call  the  systems 
of  the  different  dispensations  of  religion,  we  do  not  mean 
theories.  We  know  we  have  speculative  systems,  but  we 
have  no  use  for  theories,  in  relation  to  these  matters,  al- 
though they  may  be  necessary  in  some  departments  of 
education.  We  must  see  all  around  matters  of  this  sort. 
We  may  have  theories  and  important  ones  too,  but  we 
must  have  facts  and  philosophy,  and  by  collecting,  collat- 
ing and  classifying  these,  we  are  enabled  to  draw  the  nec- 
essary logical  deductions.     (Bell  rings.) 

^The  Universalist  is  the  most  inconsistent  of  all  men  who  make 
any  religious  pretensions.  The  word  "  everlasting,"  is  all  right  when 
it  limits  the  word  life^  but  all  wrong  when  it  limits  the  word  death. 
When  the  Bible  speaks  of  God,  of  heaven,  of  endless  happiness,  etc., 
It  must  be  construed  as  speaking  literally ;  but  when  it  talks  about 
the  Devil,  hell  and  endless  torment,  the  language  used  must  be  al- 
ways regarded  as  fguratioe.  That  is,  one  side  of  the  Bible  means 
what  it  says,  but  the  other  is  an  ingenious  play  vpon  words.  Such 
trifling  with  the  plainest  laws  of  interpretation  can  only  demonstrate 
the  utter  ignorance  of,  or  else  a  fearful  moral  obliquity  in,  those  who 
engage  in  it.  M. 


130  LECTURE  XI. 


LECTURE   XL 


GENESIS   XXI. 


Gentlemen  :  Before  proceeding  to  the  consideration  of 
some  things  suggested  by  this  chapter,  we  wish  to  notice 
a  few  points,  especially  important  to  be  remembered,  in  the 
study  of  every  science. 

We  have  in  every  science  what  we  call  elements — first 
principles.  It  is  very  desirable  to  proceed  in  all  things 
upon  principle;  not  upon  precedent,  or  a  particular  class 
of  cases.  There  are  great  fundamental  principles,  under- 
lying the  whole  economy  of  heaven ;  and  it  is  far  more  im- 
portant, to  understand  these  fundamental  principles,  or 
constitutional  laws,  though  few  in  number,  than  to  have  a 
thousand  facts  in  our  minds  or  a  volume  of  details.  If 
we  master  the  fundamental  principles,  we  shall  assuredly 
have  the  details. 

As  before  remarked,  we  have  three  dispensations  of  re- 
ligion, adapted  to  the  conditions  of  man — to-wit:  the  fam- 
ily, national  and  ecumenical  or  universal;  or  the  family, 
national  or  universal  institutions.  We  are  living  under 
the  last  of  these.  The  world  had  had  two  beginnings — 
one  with  Adam,  and  one  with  Noah.  God  gave  Adam 
and  Noah  charters — charters  of  great  importance,  involv- 
ing duties  of  high  obligation.  The  first  charter  guaran- 
teed to  man,  immortality,  so  long  as  he  withheld  his  hand 
from  the  fruit  of  a  certain  tree  in  the  garden  of  Eden. 
The  fi-uit  of  that  tree,  could  make  an  old  man  young, 
and  it  was  just  as  easy  for  God  to  make  an  old  man 
young,  as  to  make  a  weak  man  strong.  Man  might  have 
lived  for  ten  thousand  years,  or  for  any  period,  in  the  gar- 


LECTURE    XI.  181 

den  of  Eden,  witliout  growing  old,  in  the  sense  we  now 
use  that  phrase.  These  idcjis  are  of  prime  importance. 
They  are  facts — stern  realities,  and  not  theories.'''  We 
have  in  these  facts — these  realities,  great  material  for 
thought.  We  must  have  materials  before  we  can  manu- 
facture; and  we  must  store  our  minds  with  these  facts, 
these  realities,  before  we  can  reason,  or  draw  our  corol- 
laries from  them.  We  have  already  had  in  the  first  twen- 
ty chapters  of  the  book  of  Genesis,  the  elements  of  the 
whole  volume — the  whole  Bible ;  and  in  the  light  of  im- 
portant definitions,  Avhich  it  is  our  duty  to  give  you,  the 
elementa^ry  matters  to  which  we  refer,  become  of  much 
greater  consequence,  than  you  would  at  first  suppose. 

The  Adamic  institution  was  adapted  to  man  in  a  state 
of  perfection.  It  was  brief  and  simple — merely  designed 
to  keep  man,  in  his  original  dependent  position,  in  refer- 
ence to  God;  thereby  securing  to  him  the  perfection  of  his 
original  nature. 

There  was  no  religion  before  the  fall  of  man,  either  in 
Heaven  or  Paradise.  That  w^ould  be  a  startling  proposi- 
tion in  the  pulpit,  yet  it  is  irrefutably  true.  What  is  the 
meaning  of  the  word  religo,  from  which  our  word  religion 
is  derived?  Is  it  not  to  bind  again?  Could  there  be  a 
second  binding,  if  there  had  not  been  an  antecedent  bond? 
There  was  no  religion  in  Paradise,  while  it  was  the  home 
of  Adam,  for  there  was  no  bond  broken.  Accordingly, 
"religion  began  after  the  fall  of  man.  In  like  manner,  there 
was  no  religion  in  heaven.     There  was  superlative  admi- 

*  There  is  a  boldness  of  utterance  in  Mr.  Campbell's  style  which 
sometimes  has  the  appearance  of  speculation;  but  we  do  not  think 
he  can  be  fairly  charged  with  going  beyond  the  facts  in  any  case. 
This  is  specially  true  of  him  when  treating  Bible  themes.  He  held 
that  theorizing  then  was  a  grievous  sin,  M, 


132  LECTURE  XT. 

ration  and  adoration,  but  no  religion.  This  brief  discus- 
sion of  the  word  religion  will  save  you  many  blunders  and 
much  unprofitable  thought ;  provided  you  understand  how 
it  radiates  and  ramifies  throughout  all  the  statutes  of  mo- 
rality and  piety. 

Now,  while  there  was  no  religion  in  Paradise,  and  no  ne- 
cessity for  it,  until  there  was  a  bond  broken  and  rights 
forfeited,  there  was  piety. "^  What  is  the  meaning  of  the  word 
fiety  f  It  is  no  more  nor  less  than  gratitude.  An  un- 
grateful being  is  a  monster  ;  hence  Paul  teaches  us  to  hate 
ingratitude.  Ingratitude  is  religious  sin,  and  sin  is  no 
more  nor  less  than  ingratitude.  Paul  once  said,,  let  chil- 
dren learn  to  show  piety,  by  gratitude  to  their  parents. 

In  consequence  of  sin,  man  is  now  in  a  preternatural 
state ;  not  supernatural.  The  grace  of  God  enables  him 
to  rise  to  the  supernatural  state.  To  this  end  Christianity 
is  a  scheme  of  reconciliation,  and  where  there  is  no  alien- 
ation, there  can  be  no  reconciliation. 

A  few  lessons  of  this  kind,  gentlemen,  illuminate  the 
darkened  recesses  of  the  human  understanding — set  it 
afloat  in  a  sea  of  light,  and  enable   it  to   throw  off  the 

*  It  is  not  always  a  safe  rule  of  criticism  to  follow  the  primary 
signification  of  a  word.  As  language  changes  we  attach  different 
meanings  to  the  same  word.  While,  what  Mr.  C.  says  of  Religion  may 
be  true,  when  we  consider  the  derivation  of  the  word,  it  is  the  busi- 
ness of  the  critic  to  inquire  after  its  current  use.  We  use  the  term. 
now  in  a  sense  large  enough  to  comprehend  the  word  piety.  It  is 
now  used  to  designate  all  acts  of  worship  which  grow  out  of  respect 
for  the  authority  of  God.  Philologically  speaking,  it  may  be  im- 
proper to  give  so  broad  a  signification  to  the  term,  but  this  is  an- 
other question.  So  far  as  the  present  inquiry  is  concerned  the  only 
question  to  be  decided  is,  what  is  intended  to  be  represented  by  the 
word  Religion,  and  does  the  word  represent  that  thing  in  its  popular 
currency  ?  'bli. 


LECTURE   XI.  138 

fetters  and  manacles  of  forms  and  systems,  and  of  a  vi- 
cious terminology,  which  are  of  no  value,  in  the  pulpit  or 
elsewhere. 

It  is  our  duty  to  go  down  to  the  sub-basis  of  the  whole 
remedial  system,  and  learn  thence  why  man  is  as  he  is. 
After  the  Adamic  constitution  came  that  of  Noah.  The 
first  ended  with  a  deluge  of  water.  The  second  will  end 
with  a  deluge  of  fire. 

[We  omitted  to  remark,  in  the  proper  connection,  that 
whether  there  was  rain  or  a  rainbow  before  the  flood,  or 
not,  there  was  just  as  much  water  then  as  now — not  one 
drop  more,  not  one  drop  less.  It  is  found  in  the  bowels 
of  the  earth,  in  the  atmosphere,  in  the  seas,  in  the  brooks, 
wherever  God,  in  his  infinite  wisdom  and  goodness,  thought 
best  to  place  it,  for  the  uses  of  man.] 

But  we  are  considering  those  things  that  underlie  reli- 
gious and  moral  obligation.  Every  obligation  grew  out 
of  the  social  compact,  maternal  and  paternal. 

We  are  now  living  in  the  Abrahamic  institution,  through 
Christ,  and  in  the  enjoyment  of  the  blessings  of  the 
promise  that  in  the  seed  of  Abraham  should  all  the  fami- 
lies of  earth  be  blessed.  We  must  study  to  understand 
the  three  primary  forms  of  society,  before  we  can  become 
adepts  in  humanity  or  divinity.  We  must  contemplate 
God  in  man,  man  in  God,  and  God  in  the  universe.  The 
three  great  fathers  of  humanity,  as  Ave  sometimes  call 
them,  Adam,  Noah  and  Abraham,  had  what  are  generally 
called  covenants,  containing  the  conditions  of  life  under 
the  three  dispensations.  All  these  governments  were  in- 
stituted by  God,  and  adapted  to  human  society  in  its  dif- 
ferent stages. 

The  cheapest  and  best  government  on  earth  would  be  a 
monarchy,  if  we  had  perfect  men  for  kings.     We  can  not 


134  LECTURE   XI. 

have  such  now,  as  we  are  all  imperfect,  and  for  this  very 
reason  unwilling  to  trust ,  each  other.  We  would  rebel 
against  the  government  of  one  great  earthly  monarch. 
God's  government  is  paternal,  therefore,  we  can  trust  our 
Father,  more  than  we  can  trust  each  other.  Hence  the 
Patriarchal  government  is  the  best  for  the  present  state 
of  the  world,  and  it  is  only  the  sins  of  men,  and  the  ri- 
valries and  competitions  of  many  men,  that  make  our  gov- 
ernment tolerable  at  all. 

When  we  speak  of  the  Abrahamic  age  we  have  three 
governments  in  one.  God  made  Abraham  a  promise,  or 
covenant,  concerning  his  son — that  his  son  should  be  su- 
pernaturally  born,  after  he  and  his  wife  were  past  the  age 
when  such  an  event  was  possible,  in  the  order  of  nature. 
He  was  one  hundred,  and  his  wife  ninety  years  old,  in 
round  numbers.  All  this  was  a  type  of  future  transac- 
tions. In  accordance  with  the  promise,  Isaac  was  born. 
The  aged  Sarah  doubted  if  she  should  be  made  a  mother, 
and  from  this  doubt  she  laughed.  This  was  the  reason 
why  her  son  was  called  Isaac  (Laughter.)  The  name  Isaac 
is  a  perpetual  monument  of  Sarah's  doubt,  when  God  told 
her  she  should  be  the  mother  of  millions  yet  to  come. 
Isaac  is  an  everlasting  monument  of  incredulity,  upon 
what  we  call  natural  principles.  Isaac  was  supernaturally 
born,  and  therefore  a  proper  type  of  the   great  Messiah. 

In  the  next  generation  of  the  seed  of  Abraham,  we 
have  the  name  Jacob — a  dishonorable,  yet  an  appropriate 
name.  His  name  was  a  scathing  rebuke  of  the  sin  which 
he  had  committed.  He  took  advantage  of  his  brother 
Esau,  and  bought  his  birthright  for  a  mess  of  pottage. 
It  was  a  great  thing  in  that  age  of  the  world  to  be  the 
first  born,  and  for  having  obtained  the  honors  and  emolu- 
ments due  to  primogeniture,  by  a  fraud  upon  his  brother, 


LECTUKE  xr.  135 

he  was  called  Jacob — that  is  asupplanter.  To  take  away 
the  odium  of  his  offense,  he  was  brought  to  repentance, 
and  became  instant  (urgent)  in  prayer.  He  wrestled 
with  God  for  a  blessing,  and  so  pathetic  and  persistent 
were  his  appeals,  that  God  gave  him  the  blessing  he  de- 
sired, in  a  manner  so  condescending  and  benevolent,  as  to 
be  a  perpetual  monument  of  his  goodness.  After  wrest- 
ling with  God  until  he  obtained  the  victory,  his  name  was 
changed  to  Israel^  which  means  a  prince  of  God — having 
power  and  dignity  with  God. 

The  patriarchal  institution  is  very  simple,  yet  it  con- 
tains all  the  elements  of  the  family,  national  and  universal 
forms  of  society.  This  covenant  given  to  Abraham, 
blessed  him  with  every  spiritual  doctrine;  hence,  it  became, 
in  its  development,  the  greatest  embodiment  of  piety  and 
faith,  the  world  has  ever  seen. 

Paul  makes  the  covenants  the  basis  of  the  institutions 
of  Christianity — conferring  all  things  upon  Christians — 
the  world,  lifo,  death,  things  present,  things  to  come — 
"All  aYe  yours,"  says  the  Apostle,  "and  ye  are  Christ's 
and  Christ  is  God's."  The  Christian  religion  is  universal — 
comprehending  time  present,  past  and  eternity. 

(Bell  ringp,) 


136  LECTUKE    XII. 

LECTURE  XII. 


GENESIS   XX. 


Gentlemen  :  Before  commencing  to  propound  questions 
upon  our  past  lectures,  we  will  say  a  few  words  con- 
cerning the  reading  of  this  morning. 

We  have  the  most  perfect  delineations  of  character  in 
this  book ;  and  in  them  we  find  more  or  less,  of  what  are 
called  the  frailties  of  humanity.  The  best  men  who  have 
lived  in  the  world,  are  presented  here,  with  all  their  im- 
perfections. The  imperfections  of  the  men  of  the  Bible, 
are  spoken  of  by  the  sacred  historians,  wath  the  same  im- 
partiality, with  which  they  present  their  virtues.  There 
are  no  apologies  or  extenuations  made  here,  for  any  im- 
perfections. The  historians  present  things,  in  the  most 
unequivocal  and  impartial  manner ;  and  thus  tell  the  truth, 
the  whole  truth  and  nothing  but  the  truth.  They  do  not 
discolor,  or  color  too  highly,  a  single  characteristic  in  the 
life  of  any  man.  In  this  respect  the  sacred  record  may 
be  considered  a  kind  of  type  of  the  future  judgment.  In 
divine  history,  every  thing  is  weighed  in  the  eternal  bal- 
ances of  truth  and  justice,  and  all  the  duties  incumbent 
on  man,  are  propounded,  with  the  utmost  candor,  impar- 
tiality and  authority. 

In  this  chapter,  there  is  an  ambiguous  expression,  in 
regard  to  Abraham  and  his  wife,  which  involves  consider- 
able difficulty.  The  term  sister,  has  not  always  been  con- 
fined to  those,  to  whom  we  now  appropriate  that  term. 
Cousins,  were  sometimes  called  sisters,  in  ancient  times. 
The  word  cousin,  is  not  found  at  all  in  Jewish  writings, 
until  the  Christian  Epoch ;  hence,  they  had  sisters  in  the 


LECTURE    XII.  137 

first  and  second  degree,  etc.  Again,  a  cousin  was  some- 
times called  sister  as  well  as  the  person,  necessarily  and 
properly  meaning  that  appellation.  Hence,  Abraham  said 
of  Sarah  his  wife,  "  She  is  my  sister."  There  is  in  this, 
gentlemen,  a  manifestation  of  frailty,  in  the  character  of 
Abraham.  The  virtues  of  no  man  ought  to  extenuate  his 
faults.  There  is  no  flattery,  no  partiality,  no  exaggeration, 
in  reference  to  character  in  this  book.  Hence,  sainted 
men,  are  made  to  stand  out  in  bold  relief,  on  the  canvas — 
just  as  they  were. 

Abraham  was  called  the  friend  of  God,  because  of  his 
fitness  for  the  appellation,  and  for  the  ofiice  it  implied. 
God,  therefore,  entered  into  covenants  with  him,  having 
reference  to  himself,  and  future  generations.  Neverthe- 
less, the  apology  which  Abraham  makes  for  his  conduct, 
is  very  ambiguous.  What  he  says  is  very  humbly  expressed, 
as  a  necessary  precaution  to  save  his  life,  and  is  clearly 
the  result  of  frailty  and  weakness.  He  ought  to  have 
said  boldly  that  his  life  was  in  danger,  for  the  sake  of  his 
zvlfe — in  the  true  acceptation  of  the  word. 

[Here  the  Lecturer  proceeded  to  examine  the  class  in 
•reference  to  the  matter  of  former  lectures,  and  some  ex- 
planations being  required  in  regard  to  the  work  of  creation, 
he  occupies  the  remainder  of  the  hour  allotted  to  the  lec- 
ture, on  that  subject. — Rep.] 

Some  have  supposed  that  the  day  at  that  time,  did  not, 
as  now,  consist  of  twenty-four  hours — that  it  was  a  figura- 
tive expression,  as  illustrated  in  the  sentence — a  thousand 
years  is  with  the  Lord  as  one  day — which  is  indeed  a  high- 
ly figurative  expression,  to  show  that  there  is  no  difference 
in  })oint  of  time,  with  God.  The  Jews  did  not  reckon  time 
by  days  of  so  many  hours  each  ;  and  for  this  reason  some 

have  contended,  that   the  earth's   strata   furnish   the  only 
12 


138  LECTURE    XIL 

reliable  accounts,  of  the  age  of  the  woiM.  You  will  find 
a  great  many  skeptics  in  the  world,  who  make  a  great  deal 
of  capital  out  of  the  geological  structure  of  the  earth  ;  and 
beino-  unable  to  harmonize  this,  with  the  Mosaic  account. 
the}'  say  it  is  out  of  the  question  to  suppose,  that  all  these 
strata,  have  been  created  in  six  consecutive  days,  of 
twenty-four  hours  each.  But,  as  before  remarked,  we 
take  the  Mosaic  account,  against  the  skepticism  of  geolo- 
gy. We  are  sorry  to  have  to  say,  that  some  of  the  best  men, 
have  perplexed  themselves  with  these  questions,  and  have 
in  some  instances  adopted  conclusions,  far  more  difficult 
to  admit,  than  the  Mosaic  history  itself.  We  take  the  first 
book  of  the  Bible — the  book  of  Genesis — as  the  key  to  the 
mysteries  of  creation,  geology  to  the  contrary  notwithstand- 
ing. 

Again  I  remark  in  reference  to  the  passage,  "And  the 
Spirit  of  God  moved  upon  the  face  of  the  waters,"  that  it 
is  a  remarkable  fact  in  the  Hebrew,  that  the  word  which 
signifies  ivind^  also  denotes  Spirit.  We  can  feel  the  wind 
and  Spirit,  without  being  able  to  see  either,  yet  we  have 
no  more  doubt  of  their  existence,  than  we  have  of  the  ex- 
istence of  soul  and  body. 

In  the  present  age,  we  have  artificial  modes  of  express- 
ing different  degrees  of  comparison,  as  the  positive,  com- 
parative and  superlative;  but  in  olden  times  when  they 
wished  to  characterize  any  thing  as  being  great,  they  as- 
sociated the  word  God  with  it.  Hence  we  have  handed 
down  to  us,  the  expression  Spirit  of  God — the  hills  and 
mountains  of  God,  all  of  which  are  found  in  the  pentateuch. 
Whenever  the  word  hill  is  used  in  this  connection,  it  is  used 
as  an  adjective  to  express  grandeur. 

"And  the  earth  was  witliout  form,"  "and  the  Spirit  of 
God"  (a  mighty  wind)  ''moved  upon  the  face  of  the  waters." 


LECTURE    XII.  189 

From  these  and  other  expressions  of  the  Mosaic  account, 
Ave  hold  the  geological  afiiniiations — that  the  earth  is  a 
volume  of  pages — that  these  pages  or  strata,  continue  ad 
injiniium — that  we  can  by  these  strata  compute  the  age  of 
the  earth,  as  we  can  that  of  a  tree  by  its  successive  annual 
growths — ^\e  say,  avc  hold  these  statements  to  be  erro- 
neous, fallacious.* 

*  As  Mr.  Campbell  frequently  refers,  in  these  Lectures,  to  a  seem- 
ing conflict  between  Geology  and  the  Bible,  and  as  these  references 
might  lead  the  reader  to  erroneous  conclusions  concerning  Mr.  C'e 
views  upon  the  subject,  we  deem  it  proper  to  say  that  Mr.  Campbell 
received  his  education  at  a  lime  when  Geological  science  was  in  ita 
infancy  — when  its  alMrmations  had  to  be  taken  with  considerable 
caution.  This,  doubtless,  was  one  reason  why  he  did  not  venture 
much  upon  it.  But  there  was  another  all-controlling  reason  which 
influenced  him,  and  this  will  at  once  explain  in  a  satisfactory  man- 
ner to  all  unprejudiced  minds,  why  he  so  summarily  disposed  of  the 
dilhcullies  between  the  Geological  and  Mosaic  records.  He  was 
speaking  to  a  class  of  young  men,  many  of  whom  knew  little  or 
nothing  about  Geology,  whose  faith  in  ilie  Christian  religion  might 
ea.sily  have  been  shaken  by  an  attempt  to  harmonize  the  Geological 
and  Mosaic  accounts,  when  it  must  necessarily  be  done  at  the  appar- 
ent expense  of  the  latter.  To  treat  the  whole  subject  of  Geology  so 
that  all  the  students  could  understand  its  teachings,  in  a  course  of 
popular  lectures  not  intended  specially  for  such  subjects,  was  simply 
impossible.  Hence,  it  was  better  to  dispose  of  all  questions  of  this 
kind  by  confining  himself  to  the  plain  statements  of  the  Bible. 

That  Mr.  Campbell  did  hold  nmny  of  the  teachings  of  Geology  in 
considerable  doubt,  can  net  be  denied.  JJut  in  this  he  was  not  pe- 
culiar. Many  of  his  distinguished  coteniporaries  were  as  slow  to 
adopt  the  testimony  of  the  rocks,  as  he.  And  even  now,  there  is 
much  division,  among  great  men,  on  this  subject.  Nor  can  we  rea" 
sonably  expect  any  very  considerable  degree  of  unanimity  until  Geo- 
logical science  becomes  much  more  satisfactory  than  it  now  is.  It  is  by 
no  means  certain  that  the  present  artirmations  of  Geology  can  be  re- 
lied on.  True,  there  can  be  no  doubt  concerning  some  things  that  it 
teaches,  but  when  it  c:ills  upon  ustoHl)andon  ihQ  moi^tnaliiral  i7Uer' 


140  LECTURE      XII. 

We  learn  that  in  the  beginning  God  created  tlie  earth. 
A  mighty  'wind — "  the  Spirit  of  God" — moved  upon  the 
formless  mass  of  matter.  How  long  ago  that  was  we  know 
not.  It  was  no  p?.rt  of  the  six  days.  This  was  the  an- 
tecedent state.  It  Avas  a  state  of  darkness.  God  said, 
"  Let  there  be  light,  and  there  was  light."  He  says  the 
evening  and  the  morning — why  not  the  morning  and  the 
evening  ? — w^ere  the  first  day.  This  is  an  important  matter 
to  geologists.  The  reason  is  this,  every  tiling  was  (yreated 
in  a  perfect  state.     The  sun,  moon  and  stars  were  as  per- 

pretations  of  the  word  of  God,  we  may  well  hesitate  before  taking  so 
important  a  step. 

This  is  all  that  Mr.  Campbell  did,  and  for  this  we  ought  to  com- 
mend him,  and  especially  for  the  good  sense  he  manifested  in  refus- 
ing to  embark  on  the  ocean  of  speculation,  while  addressing  a  class 
of  young  men  who  were  wholly  unprepared  for  it. 

There  is  no  necessary  conflict  between  the  Bible  and  Geology 
Truth  is  always  in  harmony  with  truth.  Hence,  truth  in  the  Bible 
is  in  perfect  harmony  with  truth  any  where  else.  We  may  make  a 
conflict  between  the  Bible  and  Nature  by  misinterpreting  their  laws, 
but  in  such  a  case  the  difficulty  would  not  be  in  the  Bible  or  Nature, 
but  in  us.  We  take  our  imperfect  conceptions  of  these  great  Books 
as  an  infallible  standard,  and  not  being  able  to  harmonize  these  con- 
ceptions, we  conclude  that  there  is  some  thing  wrong  in  the  Books 
themselves.  This  is  very  fallacious  reasoning,  but  it  is  just  tlie  kind 
that  passes  current  among  infidels.  It  is  amazing  how  much  self- 
conceit  some  men  have.  They  do  not  hesitate  to  pronounce  condem- 
nation  on  the  Bible,  and  to  declare  that  it  is  full  of  inconsistencies, 
when  a  little  reflection  and  a  little  humility  would  teach  them  that 
the  whole  trouble  is  on  account  of  their  own  imperfections.  They 
judge  of  God's  wisdom  by  their  own  ignorance;  God's  power  by 
their  own  weakness;  and  God's  goodness  by  their  own  sinfulness. 
Using  such  a  standard,  we  do  not  wonder  that  they  come  to  conclu- 
sions at  variance  with  the  teachings  of  tlie  Word  of  God.  They 
first  decide  what  i.s  riglit  or  true  by  their  own  imperfect  knowledge 
of  things,  and  then,  finding  the   Bible  in   conflict  with  their  conclu- 


LECTURE    XII.  141 

feet  when  they  began  to  sail  in  tlieir  respective  orbits,  as 
they  are  now.  They  began  by  tlie  imperative  oracle,  "  Let 
them  ftc,"  and  they  were.  The  power  was  in  the  word. 
This  raight}^  wind  of  God  (the  Spirit),  which  moved  upon 
the  face  of  the  waters,  gives  us  a  vague  idea  of  a  pre- 
existence,  which  might  have  been  for  millions  of  years, 
for  what  we  know,  and  how  apropos  is  the  happy  strain  of 
the  ancient  bard  just  here : 

*'  Ante  mare  et  terras  et,  quod  tegit  omnia,  coelum 
Uniis  erat  toto  Naturse  vultiis  in  orbe, 
Quern  dixere  Chaos,  rudis  indigestaque  moles, 
Nee  quicquam,  nisi  pondus  iners,  congestaque  eodem 
Non  bene  junctaruni  discordia  semina  rerum. 

eions,  they  reject  it  as  unworthy  their  confidence  and  respect  Such 
is  the  manner  of  infidels  in  their  inquiries  after  truth. 

But  another  fact  in  this  connection  is  worthy  of  remark.  When 
there  is  a  seeming  conflict  Detween  the  Bible  and  any  Science,  infidel- 
ity has  always  taken  the  side  of  the  Science^  and  against  the  Bible. 
Why  is  this  ?  Is  it  because  there  is  more  evidence  for  the  truth  of  the 
Science  than  for  the  Bible  ?  We  think  not.  The  reason  grows  out 
of  the  facts  already  stated  concerning  the  method  of  investigation 
employed  by  the  infidel. 

Geology  has  furiiiehed  a  rich  field  for  these  objectors  to  the  Mo- 
saic record  to  display  their  peculiar  metliod  of  reasoning  in.  There 
is  ample  room  here  for  the  most  latitudinous  views.  Consequently, 
this  science  has  been  used  as  the  most  effective  means  that  infidelity 
could  bring  against  the  truth  of  the  Bible.  And  it  ought  not  to  be 
a  matter  of  surprise  to  any  one,  if  we  find  such  men  as  Mr.  Camp- 
bell warning  the  rising  generations  against  the  seductive  influence 
©f  that  reasoning  which  forces  the  Bible  to  accept  as  infallibly  true 
the  imperfect  deductions  of  Geology.  And,when  weseesuch  amanas 
Agassiz  running  after  his  scientific  hobbies  until  they  lead  him  into 
an  open  conflict  with  the  Bible,  we  should  be  slow  to  condemn  iVIr. 
Campbell  for  sustaining  the  Bible  against  all  the  deductions  of  hu 
man  reason,  drawn  from  improper  conceptions  of  scientific  truth. 

M. 


142  LECTURE  XTT. 

Nullus  adhuc  raundo  praebebat  lumina  Titan, 
Nee  nova  crescendo  reparabat  cornua  Phoebe, 
Nec-circumfiiso  pendebat  in  aere  'rellus 
Ponderibus  librata  suis;  nee  brachia  longo 
Margine  terrarum  porrexerat  Aniphitrite; 
Quaque  fuit  tellus,  illic  et  pontus  et  aer. 
Sic  erat  instabilis  tellus,  innabilis  unda, 
Lucis  egens  aer :  nulli  sua  forma  manebat, 
Obstabatque  aliis  aliud,  quia  corpore  in  uno 
Frigida  pugnabant  ealidis,  humentia  sieeis, 
MoUia  cum  duris,  sine  pondere  liabentia  pondus."* 

At  the  close  of  creation  every  thing  existed  in  a  state 
of  absolute  perfection — all  that  enters  into  animal  or  veg- 
etable life.  Some  creatures  were  made  for  the  air,  some 
for  the  water,  and  some  for  both  elements. 

It  is  curious  to  observe  the  approximations  of  animal 
and  vegetable  life.  For  example,  the  grape  and  pea-vines 
appear  to  reach  forth  their  hands,  as  if  feeling  for  sup- 
port. No  one  at  all  familiar  with  horticulture  can  fail  to 
observe  how  promptly,  at  the  proper  season,  the  tendrils 
of  these  and  other  kindred  plants  lay  hold  on  whatever 
touches  them;  indicating  a  sort  of  progress  of  instinct 
which  approximates,  in  its  highest  development,  the  rea- 
son of  man  himself.     {Bell  rings.) 

*  This  quotation  is  from  Ovid's  Metamorphoses,  Book  1,  5-20. 
The  reader  can  not  fail  to  see  a  striking  resemblance  between 
this  language  and  that  used  by  Moses.  Ovid's  whole  description  of 
ilie  Creation  so  closely  resembles  the  Mosaic  account,  in  many  par- 
ticulars, that  it  is  difficult  to  believe  he  did  not  have  a  copy  of  the 
Book  of  Genesis  before  him,  or  else  some  very  truthful  tradition  of 
it  M. 


LECTURE  xrii.  148 


LECTURE  XIII. 

GENESIS    XXIir. 

Gentlemen  :  We  find  in  the  development  of  the  char- 
acters of  this  book,  that  the  patriarch  Abraham  stands  at 
the  head  of  the  roll  of  the  great  men  of  the  Bible,  and 
indeed,  we  may  add,  of  human  history.  His  name  was 
originally  Abram,  and  was  subsequently  changed  to  Abra- 
ham. His  wife's  name  was  first  Sarai,  afterward  converted 
into  Sarah.  These  are  singular  facts  in  the  history  of 
any  individual.  We  can  now,  by  a  special  act  of  the 
legislature,  have  a  nAme  changed — a  very  important  ex- 
ercise of  power,  inasmuch  as  the  condition  of  empires 
and  the  transmission  of  vast  estates  are  greatly  afi'ected 
by  names. 

In  the  Bible,  the  changing  of  the  name  Jacob  to  Israel,  of 
Abram  to  Abraham,  and  others  in  the  same  category,  is  al- 
ways intended  to  be  monumental  of  some  important  event. 
It  is  made  a  matter  of  record,  as  commemorative  of  some 
signal  interposition  in  the  ordinary  course  of  events,  for 
the  purpose  of  advancing  the  wise  and  philanthropic  pur- 
poses of  the  great  Ruler  of  heaven  and  earth.  The  change 
in  Abram's  name  was  indicative  of  the  fact  that  from  be- 
ing a  father,  and  a  great  father,  too,  he  was  to  become  the 
father  of  multitudes  innumerable — not  merely  in  what  is 
called  one  direct  line,  for  in  Abraham  were  other  nations 
beside  the  Jewish  people.  He  is  a  representative  man,  in 
one  sense  of  that  word,  of  both  Jew  and  Gentile.  Espe- 
cially was  this  the  case  in  the  day  of  circumcision,  when 
it  so  elevated  its  subjects  that  a  peculiar  constitution  was 
ascribed  to  them,  and  all  others  were  treated  by  them  aa 


144  LECTURE    XIII. 

barbarians.  Ilencc  circumcision  and  uncircumcision  be- 
came distinctive  appellations  of  the  Jew  and  Gentile  ;  and 
in  the  writings  of  the  Apostle  Paul  we  read  much  of  the 
circumcision  and  the  uncircumcision. 

We  look  upon  these  things  as  peculiar  and  important. 
They  never  could  have  been  instituted  humanly,  and  inde- 
pendently of  supernatural  interposition.  They  afford 
monumental  and  internal  evidences,  which  combine  with 
othors.  in  the  full  establishment  and  perfect  assurance 
of  faith. 

The  covenants  of  Adam,  Noah  and  Abraham,  are  what 
we  call  constitutions.  They  are  spoken  of  as  sovereign. 
This  word  has  been  greatly  hackneyed  and  abused — until 
we  have  now  a  definition  of  a  definition.  The  word  sove- 
reign, meant  originally,  what  we  call  an  absolute  poten- 
tate— absolute  as  the  law.  Hence  originated,  autocracy 
— the  high-handed  government  of  antiquity,  where  the  great 
head  of  the  state,  by  the  inheritance  of  authority  and  prop- 
erty, became  possessed  of  absolute  power. 

You  will  find,  gentlemen,  in  reading  ancient  history 
these  different  forms  of  power  or  government,  -revealing 
the  foundations  of  the  Russian  Autocracy.  Autocrats  are 
necessarily  arbitrary  rulers,  whose  decrees  whether  right 
or  wrong,  are  implicitly  obeyed,  by  servile  subjects. 

The  Church  in  its  various  organizations,  has  gone  far- 
ther into  some  of  these  principles  of  government,  than 
others.  Autocrats  in  church  or  state  rise  by  degrees,  giv- 
ing cause  to  reformations,  revolutions,  etc.  Reforms  in 
civil  governments,  have  been  greatly  promoted  by  what 
we  call  protestanism.  From  protest  comes  the  word  pro- 
test-ant, now  pronouncedjo?'o^estant.  Any  man  who  would 
stand  up  in  old  times,  and  protest  against  the  oppressions 
of  government,  civil  or  ecclesiastical,  had  a  great  deal  of 


LKCTUKK  xrri.  145 

passion,  or  a  great  deal  of  principle.  In  process  of  time, 
liowever,  rebellious  dissenters  impressed  upon  the  human 
mind,  the  ideas  of  independciicc  and  of  constitutional  liber- 
ty, and  these  continued  to  work,  until  monarchies  became 
more  or  less  limited — an  occasional  sacrifice  of  preroga- 
tive becoming  necessary  to  the  salvation  of  the  remainder 
— and  this  state  of  things  has  continued,  until  we  have  the 
British  Monarchy,  while  retaining  its  name,  possessed  of 
no  more  power,  than  the  Executive  Magistracy  of  our  own 
Republican  Government. 

We  live  now  in  the  evening  of  the  nineteenth  century 
— standing  upon  the  giant  shoulders  of  the  great  men  of 
Pagandom  and  Romandom ;  and  with  a  government  rest- 
ing upon  these  Herculean  columns,  we  occupy  a  position, 
in  art,  science  and  literature,  transcendently  paramount  to 
that  attained  or  enjoyed,  by  any  people  or  nation,  that  has 
ever  figured,  in  the  grand  drama  of  political  or  religious 
history.  Probably,  in  our  zeal  to  get  as  far  as  possible, 
away  from  the  domain  of  despotism,  we  have  gone  too  far, 
and  got  the  other  side  of  perpendicularity.  If  such  be 
the  case,  we  trust  that  time  in  its  revolutions,  wull  correct 
our  mistakes  peacefully,  regulate  our  actions,  and  circum- 
scribe our  moral  and  intellectual  wanderings. 

The  failure  to  understand  the  primary  principles  of  gov- 
ernment, in  their  relation  to  the  constitution  of  man,  has 
led  many  persons  having  an  ideal  sense  of  liberty  into 
skepticism,  and  deprived  them  of  the  pleasure  and  happi- 
ness, consequent  upon  a  due  appreciation  of  the  basis 
of  society,  as  revealed  in  the  Old  Testament  Scriptures. 

Such  mistakes  have  caused  tremendous  commotions  in 
nations,  before  they  would  rectify  their  errors. 

Revolutions  in  various  forms  of  government  have  grown 

out  of  a  few  abstract  ideas,  and  when  we  trace  these  back 
J3 


146  LECTURE    XIII. 

to  their  origin,  we  often  find  that  the  viohxtion  of  a  single 
divine  law,  in  the  lieart  of  one  man,  has  involved  whole 
continents  in  bloody  wars  and  made  the  earth  an  acel- 
dama. 

It  is  very  important  then,  young  gentlemen,  that  every 
man  should  understand  the  systems  of  government,  from 
which  all  forms  of  society  radiate.  To  understand  these 
systems  gives  us  the  most  perfect  liberty  of  thought,  which 
is  one  of  the  essential  privileges  to  be  secured  by  human 
government. 

Freedom  of  thought,  and  freedom  of  action,  within  the 
prescribed  area  of  rational  and  responsible  beings,  are  the 
zenith  of  all  the  aspirations  of  the  human  heart. 

When  we  look  into  the  analytical  system  of  any  gov- 
ernment, worthy  of  the  name,  we  discover  three  radical 
ideas  permeating  the  whole  structure,  viz  :  The  legisla- 
tive, judicial  and  executive.  The  legislative  department 
of  government  is  the  source  and  fountain  of  law,  the  ju- 
dicial interprets  and  gives  application  to  law,  and  the  ex- 
ecutive enforces  law.  These  ideas  are  not  to  be  considered 
as  absolute,  but  are  suggested  by  the  necessities  of  human 
nature,  for  the  control  of  human  action,  the  restraint  of 
passion,  and  the  subjection  of  man  to  the  requirements  of 
religion,  in  his  intercourse  with  society — the  religious  ele- 
ment entering  largely  into  all  ideas  of  stable  and  rational 
government. 

It  would  be  well  for  mankind  if  lawgivers  would  more 
frequently  consult  the  divine  wisdom,  judges  oftener  em- 
ulate divine  justice,  and  rulers  remember  mercy,  while 
preserving  the  dignity  of  government  and  exacting  the 
penalties  due  to  the  violated  rights  of  individuals  or  com- 
munities. 


LECTURE    XTTI.  147 

Beyond  tlicsc  main  ideas  of  government — legislative, 
judicial  and  executive — we  presume  to  think,  there  is  no 
improvement  possible.  The  only  necessities  of  govern- 
ment are  a  proper  application  and  execution  of  these  fun- 
damental principles.  Revolutions  and  civil  commotions 
originate  from  the  neglect  of  the  proper  observance  of 
these  prime  elements  of  government,  beginning  \vith  in- 
dividuals, and  finally  pervading  whole  communities. 

Alexander  Pope,  justly  fiimous  for  his  beautiful  writ- 
ings, speaking  of  human  governments,  says  : 

"  That  wliich  is  best  administered  is  best." 

But  this  is  a  mistake.  We  presume,  the  beauty  of  the  ex- 
pression has  doubtless  led  some  persons  to  adopt  its  phi- 
losophy, and  to  conduct  themselves  improperly,  in  refer- 
ence to  the  duties  and  obligations  which  grow  out  of  the 
relation  of  the  ruler  and  the  subject,  when  properly  reg- 
ulated by  law. 

In  conclusion,  young  gentlemen,  I  would  remark  that  it 
has  been  frequently  observed  that  whenever  and  wherever 
the  Bible  has  been  read,  whether  in  synagogues  or  public 
assemblages  of  the  people,  and  read,  too,  without  author- 
ized or  unauthorized  interpretation,  it  has  done  more  to 
civilize  and  humanize  society  than  all  the  lectures  ever  de- 
livered, or  what  is  called  moral  science,  as  taught  by  the 
Greeks  and  Romans. 

This  result  is  doubtless  due  to  the  unquestionable  au- 
thority of  the  Bible.  Our  nature  never  was,  never  will 
be,  nor  can  it  be  in  the  reason  and  nature  of  things,  suc- 
cessfully ruled,  otherwise  than  in  accordance  with  the  idea 
of  one  supreme  or  absolute  head. 

This  principle  may  exist  under  a  variety  of  forms  or 


148  LECTURE    XIV. 

names;  and  every  federal  compact,  void  of  this  important 
element,  is  no  government,  in  the  true  sense  of  the  Avord, 
and  must  fail  to  benefit  a  people  or  regulate  tlieir  aftairs 
successfully.     {Bell  rings.) 


LECTURE  XIV. 

Genesis  xxn. 

Gentlemen  :  It  is  not  only  my  particular  province  to 
make  remarks  upon  the  orthoepy  of  this  book,  as  embo- 
died in  the  English  language,  but  we  frequently  do  so, 
for  the  benefit  of  certain  young  gentlemen  who  never 
study  the  orthoepy  of  our  language,  unless  they  are  con- 
strained to  do  so. 

Gentlemen,  we  say  emphatically  to  you  all,  that  if  you 
wish  to  bring  yourselves  honorably  before  your  fellow-men, 
study  and  appreciate  that  greatest  of  all  passports  to 
public  favor  and  usefulness,  elocution.  I  do  not  mean  the 
highly  artistic  character  of  elocution,  but  the  true  art  of 
reading  and  speaking  correctly.  To  memorize  a  fine 
speech,  and  then  to  pronounce  with  proper  emphasis  and 
cadence,  every  period  of  it,  is  very  good  practice.  But, 
after  all  this  is  done,  unless  we  study  and  apply  the  prin- 
ciples of  elocution  in  all  our  reading  and  speaking,  our 
efforts  at  oratory  will  lack  the  genius,  the  imagination  and 
the  marvelous  unfolding  of  the  inner  life,  which  charac- 
terizes and  renders  extemporaneous  speaking  so  accepta- 
ble and  influential  with  the  people.* 

^  No  man  was  better  qualified  to  give  instruction  on  the  subject 
of  extemporaneous  speaking  than  Mr,  Campbell,     He  himself  was 


LECTURE   XIV.  149 

It  will  not  do  to  read  such  a  passage  of  Scripture  as 
tliat  before  us  this  morning  (or  indeed  any  other),  with  a 
dead,  cold,  monotony.  Such  reading  is  absolutely  intoler- 
able, and  utterly  fails  to  impress  the  auditor  with  the  true 
meaning  thereof,  and  obscures,  rather  than  develops,  the 
picture  drawn  by  the  Spirit's  pencil,  in  which  is  portrayed 
the  grandest  scene  of  the  noble  life  of  the  grandest  man 
in  universal  history. 

It  is  a  trite  but  true  saying,  that  every  thing  worth  doing, 
is  worth  doing  Avell;  and  we  again  commend  to  you  all,  if 
you  desire  to  figure  successfully  before  the  public,  to  study 
the  art  and  mystery  of  reading  well,  and  speaking  well. 
The  certificate  for  fine  reading  in  a  European  college,  is 
equivalent  to  the  degree  of  A.  M. 

We  will  now  look  into  the  lesson  of  this  mo-rning.  The 
word  "tempt"  requires  some  attention.  To  make  God 
himself  the  tempter,  would  be  a  curious  proceeding,  when 
the  Devil  alone  is  the  real  tempter  of  mankind.  Temp- 
tation came  through  the  Devil.  This  is  a  faulty  translation 
of  the  original  word.  It  should  read,  God  did  try  Abra- 
ham. And  what  was  the  point  of  trial?  It  certainly  was 
not  a  trial  which  had  no  significance.  The  sequel  will  tell 
us.  God  said  to  Abraham,  "  Take  now  thy  son — thine 
only  son — "  was  ever  a  sentence,  more  replete  with  an- 
guish, through  the  channel  of  love  ?  It  was  a  splendid 
climax!  First,  "Take  now  thy  son — "  then,  "thine  only 
son — ,"  "him  whom  thou  lovest."  What  a  trial  was  this! 
He  was  commanded  to  take  a  son — an  only  son — the  son 
of  his  old  age — the  son  of  promise — the  idol  of  a  doting 
father's  heart,  and  offer  him  for  a  hurnl  offering.     Of  all 

a  living  example  of  the  highest  type  of  this  kind  of  speaking.  In 
all  tiie  elements  that  constitute  the  true  orator,  he  was  not  excelled 
by  any  man  of  his  age.  ^'^ 


150  LECTURE  XIV. 

offerings  this  was  the  most  terrific.  It  ^Yas  not  a  cold  oft*- 
ering — but  an  offering  to  be  singed — scorched — consumed 
by  fire.  We  have  already  seen  the  signal  manifestation 
of  God's  presence  and  favor,  at  the  first  burnt  offering,  as 
illustrated  at  the  sacrifices  offered  by  Cain  and  Abel. 
That  of  the  first  remained  unharmed,  while  that  of  the 
latter,  was  consumed  to  ashes,  by  fire  from  heaven — the 
symbol  of  the  divine  acceptance.  Fire  was  the  hand  of 
God,  in  receiving  the  sacrifices  of  the  Jews. 

The  word  "  tempt  "  I  presume  you  all  understand  now, 
to  mean  try.  The  great  point  of  trial  in  this  case' was  not 
Abraham's  honor,  or  his  public  philanthrophy,  or  other 
virtue  which  commands  the  applause  of  men.  It  was  a 
trial  of  Abraham's  faith.  Every  thing  was  specific. 
"  Take  now  thy  son — thine  only  son,  Isaac,  whom  thou 
lovest,  and  get  thee  into  the  land  of  Moriah,  and  offer  him 
there  for  a  burnt  offering,  upon  one  of  the  mountains, 
which  I  will  tell  thee  of."  How  many  distinct  elements, 
this  oracle  contains !  Yet,  Abraham  carries  out  the  di- 
vine command,  to  the  very  letter.  He  utters  not  a  single 
complaint,  remonstrance,  nor  argument-^asks  no  questions 
why  this  or  that  is  as  it  is,  but  submissive  in  all  things, 
the  divine  requisition  is  met  in  every  particular — com- 
pletely fulfilled. 

He  rose  up  early  in  the  morning,  took  two  of  his  young 
men  (some  of  his  servrnts  I  presume),  to  carry  the  wood 
to  the  hill  top,  where  the  fire  was  to  be  made.  Observe 
the  time  and  place,  both  of  which  have  a  peculiar  signifi- 
cance. It  was  upon  a  mount  a  kind  of  elevated  table  land, 
where  the  offering  was  to  be  presented,  and  the  third  day 
is  appointed  as  the  time  ;  not  the  first,  nor  the  second,  but 
the  third  day.  Upon  the  third  day,  Abraham  lifted  up  his 
eyes,  and  saw  the  prescribed  place.     Just  here,  gentlemen, 


LECTURE   XIV.  151 

you  will  see  there  is  a  provision  made  for  contingencies ; 
which  though  readily  suggested,  is  often  passed  over  with- 
out attention.  He  said  to  his  young  men,  "Abide  ye  here 
with  the  ass,  and  I  and  the  hid  will  go  yonder  and  wor- 
ship, and  come  again  to  you. 

It  seems  that  for  some  reason,  Abraham  did  not  wish 
any  spectators  of  the  scene,  as  if  to  make  it  still  more 
solemn,  and  possibly  for  fear  of  interference.  Observe 
too,  there  is  no  one  now  to  carry  the  wood  but  his  son, 
Isaac.  It  was  a  strange  spectacle — the  offering,  carrying 
the  wood  that  was  to  consume  himself.  Do  you  recollect 
any  thing  in  the  New  Testament,  that  is  typified  in  this 
solemn  transaction  ?  It  is  a  picture  of  our  Saviour  car- 
rying the  cross  upon  which  he  was  to  be  crucified,  up  the 
hill  of  Calvary.  Isaac  had  to  carry  the  wood  to  the  sum- 
mit of  the  hill,  for  all  great  events  in  olden  times,  con- 
nected with  the  divine  government,  occurred  on  hills  or 
mounts,  when  possible.  It  was  simply  what  we  call  a 
hill — an  elevated  portion  of  land.  History  has  in  some 
instances,  confused  the  minds  of  men,  by  the  use  of  the 
words  mount  and  mountain,  applying  them  indiscrimi- 
nately, to  towering  mountains  and  hills,  or  comparatively 
slight  elevations.  Mounts  Sinai  and  Calvary,  were  simply 
hills — elevated  portions  of  land,  which  did  not  rise  to  the 
dignity,  of  our  conception  of  mountains,  at  all. 

Gentlemen,  there  is  another  coincidence  here,  connected 
with  the  third  day,  on  which  the  offering  was  consum- 
mated. The  very  remarkable  resurrection  of  the  Messiah 
was  on  the  third  day,  after  his  crucifixion ;  which  is  sym- 
bolized in  this  case. 

After  lifting  up  his  eyes,  and  seeing  the  place  afar  off 
he  gives  orders  to  his  young  men,  and  takes  Isaac  to  the 
place  appointed.     He  does  not  tell  him  what  part  he  is  to 


152  LECTURE    XIV. 

act  in  the  solcuni  scene,  for  Isaac  said,  "Behold  the  fire  and 
wood,  but  where  is  the  himb  for  a  burnt  offering?"  This 
shows  that  Isaac  was  entirely  ignorant  of  the  fact,  that 
he  himself  was  to  be  the  lamb.  Abraham  replied,  "  My 
son  !  God  will  provide  himself  a  lamb  for  a  burnt  offering." 
He  spoke  just  as  he  felt.  He  did  not  realize,  that  this 
was  to  be  a  trial  of  his  faith.  It  was  to  him  a  solemn  re- 
ality. He  proceeds  to  lay  his  son,  passively  upon  the  altar. 
It  is  well  to  observe,  that  there  is  no  violation  of  an  oracle 
or  law  in  this  case.  It  might  be  supposed  that  as  Isaac 
w^as  young — in  the  flush  and  vigor  of  early  manhood — 
prompted  by  the  instinct  of  self-preservation,  he  would 
have  struggled  to  prevent  the  sacrifice.  But  so  far  from 
it,  his  conduct  and  Abraham's  too,  conspire  to  present  a 
beautiful  figure  of  a  free-will  offering.  Isaac  gave  himself 
up  to  his  father,  just  as  Messiah  gave  himself  up  to  his  ac- 
cusers. Abraham  lays  his  only — his  beloved  son,  upon 
the  altar — even  takes  the  knife  into  his  hand  and  raises  it 
to  strike  the  fatal  blow,  when  the  exclamation,  Abraham! 
Abraham! — twice  repeated,  suspends  the  stroke.  The 
double  cry  attests  the  depth  of  feeling  from  which  it  orig- 
inated. A  moment  more  and  it  had  been  too  late.  The 
knife  in  his  hand — his  hand  is  raised,  his  son  lies  bound  upon 
the  altar,  when  the  cry — Abraham !  Abraham  !  falls  upon 
his  ear,  and  may  Ave  not  say  upon  his  heart  too — as  the 
sweetest  eloquence.  It  was  an  angel's  voice,  calling  to 
him  from  heaven. 

Now,  what  was  done  to  consummate  the  matter?  for, 
surely  this  is  not  to  be  a  mere  mockery.  There  must  be 
an  offering — a  substitute.  It  would  not  accord  with  the 
divine  character,  to  bring  Abraham  away  from  home, 
through  all  this  preparation,  as  a  mere  experiment.  Ac- 
cordingly there  was  a  ram  caught  in  a  thicket,  and  Abra- 


LECTURE  XIV.  153 

ham  seeing,  took  it  and  offered  it  as  a  substitute  for  his 
son. 

In  honor  and  memory,  of  this  capital  combination  of  sin 
offering  and  divine  interposition,  the  place  of  offering  was 
called  by  Abraham,  Jehovah  Jirah.  There  is  another  fact 
presented  in  this  transaction,  worthy  of  attention  ;  because 
it  shows  the  divine  estimateof  a  voluntary  submission  to  his 
will.  We  learn  here,  that  the  angel  of  the  Lord  called  to 
Abraham  a  "second  time,"  and  proceeds  to  announce  the 
divine  purpose,  in  that  magnificent  oracle,  which  culmi- 
nates in  the  assurance  that  in  his  seed  "shall  all  the 
nations  of  the  earth  be  blessed,"  and  why  ?  '-''Because  thou 
hast  obeyed  my  voieer 

Now,  what  is  there  in  this  whole  matter,  of  such  deep 
interest  to  the  whole  human  race  ?  We  are  all  interested, 
gentlemen,  for  according  to  the  promise,  all  the  families 
of  earth,  are  blessed  in  the  seed  of  Abraham. 

By  the  instrumentality  of  the  first  Adam,  came  sin  into 
the  world,  and  by  the  second  Adam  (Christ)  virtue  came 
into  the  world. 

There  is  such  a  thing  as  vicarious  suffering,  making 
one  suffer  in  place  of  another.  Thus  the  Lord  provided  a 
sacrifice  in  this  case,  acceptable  to  himself  and  at  the  same 
time,  nothing  had  to  be  compromised.  Now  there  are  cer- 
tain divines — philosophers — who  suppose  all  this  was  a 
mere  formality,  indicating  Avhat  might  be  supposed  to  be 
more  appropriate.  But  it  is  not  so.  It  was  absolutely 
essential  to  the  safety  of  the  universe,  that  sin  should  be 
punished,  by  nothing  short  of  death — hence  the  proverb 
in  Israel,  "  The  wages  of  sin  is  death." 

Old  men  and  young  men,  are  prone  in  these  latter,days, 
to  speak  dogmatically  and  affirmatively,  of  what  is  called 
the  propriety  of  the  Scriptures.     The  pulpit  and  the  press, 


154  LECTURE   XIV. 

have  lost  much  of  their  original  influence  and  respect,  by 
attempting  to  bring  every  thing,  no  matter  how  solemn, 
or  mysterious,  down  to  the  comprehension  of  every  body.* 
This  has  been  carried  to  such  an  excess,  that  skeptics  and 
infidels  have  been  strengthened  in  their  opinions,  by  inter- 
preting and  applying,  as  types  and  shadows — the  stern- 
est realities  and  facts.  There  are,  gentlemen,  what  we  call 
essential  matters,  entering  into  the  constituency  of  the 
grand  idea  of  sacrifice,  so  as  to  make  it  acceptable,  and  in 
harmony  with  the  wants  of  society. 

The  unbounded  philanthropy,  the  unequaled  generosity 
of  the  great  Author  of  the  universe,  is  clearly  shown  in 
his  promise  to  Abraham,  when  he  said,  "In  blessing  I 
will  bless  thee,  and  in  multiplying  I  will  multiply  thy  seed 
as  the  stars  of  the  heaven,  and  as  the  sand  which  is  upon 
the  sea  shore ;  and  thy  seed  shall  possess  the  gate  of  his 
enemies."  In  other  words,  the  Lord  promised  to  make  his 
posterity  innumerable. 

The  history,  and  epochs  of  the  history,  of  the  Jewish 
people,  was  greatly  characterized  by  miracles.  I  have 
never  been  approached  by  the  skeptic  and  free-thinker, 
upon  the  subject  of  the  promises  of  Christianity,  that  he 
has  not  been  confounded  by  that  argument.  They  will 
readily  admit  that  a  miracle  is  beyond  the  power  of  human 
beings,  unaided  by  the  Omnipotent,  but  they  are  at  a  loss 
what  to  say  or  do,  when  asked  to  prove  that  the  oracles 
and  prophecies  of  the  Bible  are  unworthy  of  the  Omnis- 
cient One,  or  of  the   respect   and  confidence  of  man,  by 

*  There  are  some  things  in  Christianity  far  above  the  comprehen- 
sion of  mortals.  And  we  only  make  ourselves  ridiculous  and  detract 
from -the  character  of  the  religion  we  profess,  when  vve  attempt  to 
explain  them.  This,  however,  is  true  only  of  the  philosophy  oJ 
Chiristiauity,  not  of  its  duties.  M. 


LECTUllE  XV.  165 

using  all  the  political  ami  philosophical  wisdom  and  knowl- 
edge of  the  nineteenth  century,  in  order  to  predict  the 
condition  of  any  state  or  nation  one  hundred,  fifty,  or  even 
ten  years  hence.  They  itiay  study  the  multitudinous 
phases,  changes  and  revolutions  of  all  past  ages,  acquire 
all  knowledge  of  the  present  and  of  the  future,  within 
their  reach,  and  they  are  wholly  unable  to  predict,  with 
any  accuracy,  the  condition  or  fate  of  their  own  or  of  any 
other  nation,  fifty,  or  even  five,  years  in  the  future. 

How  pitiably  does  such  blindness,  such  weakness,  com- 
pare with  the  divine  wisdom  and  power  displayed  in  the 
miraculous  prophecies  of  the  Old  Testament,  many  of 
which  have  come  to  pass,  in  the  exact  fulfillment  of  even 
their  minute  details,  as  given  in  Holy  Writ.     (Bell  rings.) 


LECTURE  XV. 

Genesis  xxvii. 

[The  Class  read  the  27th  Chapter  of  Genesis,  but  in- 
stead of  remarking  upon  it,  as  usual,  Mr.  Campbell  pro- 
ceeded to  read  and  answer  certain  questions  handed  in  by 
members  of  the  Class,  and  closed  the  lecture  with  some 
general  observations  upon  the  book  of  Genesis. — Rep.] 

Mr.  Campbell  reads  the  first  question  :  "  Why  did  not 
God  before  repent  that  he  had  created  man,  since  he 
foreknew  that  he  would  be  wicked  ?"  He  remarked  :  This 
is  a  very  proper  question,  and  one  which  has  often  been 
propounded,  by  the  wisest  men.  It  is  presented  in  various 
forms,  and  always  based  on  Genesis  vi,  7.     From  another 


156  LECTUKE    XV. 

source  we  have  the  following  :  "  Why  did  God  create  man 
at  all,  when  he  must  have  foreknown  that  he  would  repent 
of  his  action  ?" 

All  the  difficulty,  gentlemen,  grows  out  of  the  Avord  re- 
pent. The  question  proposed  has  been  presented  time  and 
again,  by  our  most  learned  theologians,  and  admits  of  but 
one  solution. 

We  have  figures  in  rhetoric  of  the  eifect  for  the  cause, 
and  the  cause  for  the  eifect.  It  is  a  metonymic  figure.  A 
figurative  expression  is  never  to  be  subjected  to  a  literal 
interpretation.  Now  that  God  could  repent  at  all,  in  the 
ordinary  acceptation  of  the  term,  is  out  of  the  question 
altogether,  if  for  no  other  reason,  because  He  could  not 
do  wrong.  Hence  we  reject  entirely  the  literal  import  of 
the  word.  The  expression  is  a  figurative  one.  This  is 
the  very  language  of  poetry,  occurring,  too,  in  the  best 
style  of  history. 

There  is  a  law  of  literature  prohibiting  the  excessive  use 
of  tropes.  We  say  of  a  composition,  it  is  too  tropical. 
There  is  a  vast  deal  of  that  kind  of  Avriting  in  the  Bible — 
I  mean  figurative  writing  ;  and  this  expression,  "  it  re- 
pented the  Lord  that  he  had  made  man  on  the  earth,"  may 
be  called  a  figurative  exaggeration.  In  our  daily  par- 
lance, we  frequently  observe  the  literal  and  figurative  use 
of  the  same  word.  We  use  words  in  their  true  import,  as 
far  as  we  can,  and  it  is  a  law,  that  when  matters  of  fact 
are  presented  we  should,  as  far  as  possible,  use  words  in 
their  common  acceptation.  It  is  also  a  fixed  principle,  in 
the  interpretation  of  laws,  historical  statements,  etc.,  that 
words  must  be  taken  in  their  established  signification.  But 
in  poetry  and  prophecy  we  have  what  we  call  rhetorical 
license. 

We  sometimes  hear  persons  who  never  heard  a  line  of 


LKCTUIIK    XV.  157 

poetry,  or  stiulicMl  n  rule  of  rlietoric,  speaking  the  most 
:nlinir:i))le  rlictoi-ic,  a  fact  wliich  results  from  Avhat  we  call 
a  i):iiicity  of  words.  They  have  to  take  an  image  of 
things — paint  a  word  picture — because  thc}^  have  not  lan- 
guage in  which  to  express  their  conceptions  of  them  lit- 
erally. 

The  whole  subject  of  metaphorical  presentation  is  with- 
out fixed  laws,  growing  out  of  previously  established  rhe- 
torical rules.  Rhetoric  originated  and  grew  up  from  the 
necessities  of  language.  It  does  not  initiate,  but  only  in- 
terprets what  has  already  obtained  currency. 

Now,  the  word  repent,  when  used  in  respect  to  God, 
only  shows  an  appearance  to  man.  God  was  only  about 
to  undo  what  was  done  contrary  to  his  will.  He  was 
about  to  change  his  course  of  procedure,  because  of  inci- 
dents transpiring  in  the  history  of  man.  The  metaphori- 
cal use  of  the  word  here  may  be  interpreted  by  facts,  as 
they  transpired  subsequently.  He  had  determined  to 
punish,  or  rather  to  drown,  the  world.  Now,  this  is  an- 
other figurative  expression.  The  earth  was  not  literally 
destroyed,  although  such  was  the  language  used  in  an- 
other place.  He  only  changed  his  course  of  procedure, 
and  visited  the  iniquity  of  man  upon  himself,  for  what  he 
had  done  before  the  change.  God's  repentance,  then,  as 
the  word  is  used  here,  was  only  in  appearance,  and  not  in 
fact.  A  man  may  commence  to  build  a  house  of  a  certain 
material,  and  when  he  has  progressed  to  some  extent,  he 
sees  that  he  could  have  done  better,  changes  his  plan,  and 
begins  again.  Now,  this  is  repentance  in  the  sense  of  the 
word  as  used  in  Genesisvi,  7.  God,  doubtless,  created  the 
earth  in  all  the  imagery  of  beauty,  but  changes  his  plan, 
by  a  decree  that  produces  the  effect  proposed,  and  at  his 
behest   the    heavens  pour  out  torrents   of  rain,    and    the 


158  LECTURE      XV. 

earth  vomits  forth  a  flood  of  waters,  and  all  is  changed — 
all  is  repented.  God  Avill  punish  insults  to  his  authority 
and  majesty,  now  and  hereafter. 

The  idea  that  God  could  be  sorry  and  repent,  as  men  re- 
pent for  having  done  wrong,  is  simply  preposterous.  It 
could  not  be.  It  is,  therefore,  a  figurative  expression — an 
appearance  for  a  reality,  and  we  desire  that  you  should  so 
remember. 

"  Metonomy  does  new  names  impose, 

And  things  by  things,  a  new  relation  shows." 

We  have,  gentlemen,  in  the  book  of  Genesis,  a  very 
long  period  of  history.  It  contains  twenty-three  hundred 
and  sixty-nine  years  of  the  world's  history.  It  is  the  most 
eminently  historical  of  all  the  books  of  Moses.  Exodus 
gives  us  an  account  of  the  departure  of  the  children  of 
Israel  from  Egypt ;  but  the  three  books  of  Leviticus, 
Numbers  and  Deuteronomy  are  merely  didactical,  and  ex- 
planatory of  the  institutions  which  God  had  established. 
In  the  Pentateuch  we  have  all  the  history  extant  of  the 
first  twenty- five  hundred  years  of  the  earth's  existence. 
Four  hundred  years  only  intervened  between  the  prophetic 
age  and  the  coming  of  Messiah.  This  book  gives  all  that 
pertains  to  the  Jewish  religion,  and,  as  before  remarked, 
it  was  necessary  that  there  should  be  three  distinct  forms 
of  religion,  so  far  as  outward  profession  was  concerned — 
to-wit :  the  personal,  the  family,  and  the  national. 

The  claims  of  religion,  gentlemen,  are  paramount  to  all 
others,  inasmuch  as  they  are  divine.  The  obligations  of 
religion  are  continuous  through  life,  as  they  are  designed 
to  bind  man  to  God.  The  duties  of  religion  apart  from 
the  authority  which  demands  their  performance,  are 
prompted  by  gratitude,  for  favors  multiplied  beyond  our 
powers  of  comprehension. 


LECTURE    XV.  159 

All  the  institutions  of  the  Bible,  as  we  have  already 
said,  come  under  two  classifications — the  positive  and  the 
moral.  We  have  already  illustrated  the  positive,  by  refer- 
ence to  the  ordinances  of  time — the  week  being  a  subdi- 
vision, which  depends  upon  the  absolute  will  of  Deity, 
while  the  day,  month  and  year,  are  the  result  of  the  laws 
of  nature.  The  week  is,  therefore,  a  positive  institution. 
There  have  been  much  learned  comment  and  profound  rea- 
soning on  this  topic,  "but  after  all  is  said,  we  are  bound  to 
conclude,  that  it  depends  for  its  origin  upOn  the  absolute 
will  of  God. 

We  remark  further  that  all  the  principles  of  religion 
are  natural,  ^.  e.  belong  to  nature.  When  we  are  in  distress 
or  trouble,  we  pray  or  beg  for  relief — hence,  prayer  is  not 
a  positive  institution.  Children  pray  to  their  parents,  be- 
fore they  know  the  meaning  of  the  word  pray.  They  are 
prone  to  ask  favors.  They  do  so  from  the  promptings  of 
nature.  Prayer  depends  upon  faith,  as  faith  does  upon 
evidence.  It  confesses  dependence,  while  it  asks  succor. 
If  a  man  be  starving,  or  is  otherwise  in  danger  of  disso- 
lution, he  becomes  terrified,  and  often  calls  upon  others  to 
assist  him  in  his  prayers.  So  we  see  that  prayer  is  nat- 
ural— confined  to  no  age  nor  country.     \Bell  nn^s.] 

[January  12,  1860 — This  morning  President  Campbell, 
instead  of  the  usual  lecture,  spoke  to  the  class,  upon  the 
importance  of  order  and  punctuality ;  and  closed  by  com- 
menting on  the  prevalent  deficiencies,  in  reading  and 
speaking,  "both  in  our  institutions  of  learning  and  in  the 
public  spheres  of  life."  We  give  only  a  few  verbatim  ex- 
tracts, the  address  being  almost  exclusively  designed,  for 
the  correction  and  reproof  of  the  class. — Rep.] 

"'Order  is  heaven's  first  law.'     It  is  essential  to  the 


160  LECTURE    XV 

happiness  and  prosperity  of  the  human  family,  in  every 
department  of  life.  Every  where  in  the  universe  we  see 
a  eonsummate  embodiment  of  this  principle.  It  is  all 
order.  Hence,  it  is  said  very  properly  by  some  philoso- 
phers, to  be  the  first  lesson  impressed  upon  the  human 
mind  by  an  intelligent  investigation  of  the  principles  of 
heaven  and  earth.  The  great  purpose  of  education,  is  to 
draw  out — to  develop  the  human  understanding — to  give 
it  vigor  and  strength,  with  which  to  grapple  the  mysteries 
of  science,  and  the  tongue  and  the  pen  are  the  grand  in- 
strumentalities, by  which  the  principles  of  education  are 
disseminated  among  men. 

"  Owing  to  defective  education,  or  bad  models,  or  both, 
we  have  in  the  modern  pulpit,  a  reading  tone,  a  praying 
tone,  and  a  preaching  tone. 

"  Strange  Gods  constituted  a  peculiar  characteristic  of 
the  Greeks.  They  were  strange  to  the  Jews,  who  had 
been  taught  to  worship  the  true  God.  The  phrase 
"  Strange  Gods,"  means  Alien  Gods.  They  were  the  in- 
vention of  men — idolatry  in  the  bud.  As  the  phrase  was 
used  by  the  Gentiles  so  it  is  used  now.  It  did  not  belong 
to  the  Jews ;  they  borrowed  it  from  the  Greeks."  [Bell 
rings,^ 


LEOTUUK  XVI.  Iftl 

LECTURE    XVI. 


GENKSIS    XXXVII. 


Gentlemen — There  is  not,  in  the  limits  of  literature,  a 
more  touching  biography,  than  that  of  Joseph.  In  it,  we 
have  the  most  splendid  portraiture,  of  a  young  man  of 
probity  and  honor — maintaining  his  integrity,  under  the 
most  trying  circumstances,  and  his  faithfulness  to  God, 
under  persecutions,  the  most  cruel  and  persistent.  We 
do  not  propose  to  enter  into  the  particulars  of  his  life  in 
this  morning's  Lecture,  but  shall  direct  your  attention  to 
a  principle,  which  underlies  all  our  learning,  and  is  the 
acting  element  of  our  nature.  We  call  it  the  power  of 
belief — usually  denominated  faith.  It  is  made  to  apply 
to  a  great  many  things,  that  are  not  properly  within  its 
horizon.  It  is  a  pre-eminent  element  in  the  nature  of 
man.  It  is  a  positive  entity  in  his  mental  constitution  ; 
and  properly  understood,  will  be  found  to  be  most  essen- 
tial, to  his  improvement. 

We  have  to  learn  the  first,  and  all  the  letters  of  the  al- 
phabet, by  faith.  We  must  kno\Y  that  certain  letters  or 
signs,  are  adopted  by  common  consent,  to  represent  the 
sounds  of  the  human  voice — hence  we  learn  the  A  B  0  by 
f\iith. 

We  wish  to  give  you,  rudimental  principles,  that  are  the 
basis  of  pure  facts  in  the  human  constitution,  as  recog- 
nized in  human  history. 

We  remark  further  that  faith  is  an  element,  as  essential  to 
man,  as  reason ;  and  I  can  not  discover,  why  any  man  should 
give  a  higher  place  to  reason,  than  to  faith,  in  the  grada- 
tion of  the  powers  of  the  hmnnn  nndorstundino:. 
14 


162  LECTURE   XVI. 

Reason  has  of  course  to  do  with  the  perception  and  atti- 
tude of  things — with  the  comparison  of  one  thing  with 
another,  locating  and  marking  the  difference — then  draw- 
ing corollaries  and  conclusions  :  And  we  have  terms  for 
the  various  processes  of  reason,  distinguishing  its  offices, 
from  those  of  other  powers  of  the  mind. 

We  have  the  proofs  of  bipeds,  quadrupeds,  and  multi- 
peds, in  what  we  call  the  analogies  of  living  and  moving 
creatures. 

Words  alone,  enable  us  to  distinguish  between  the  dif- 
ferent powers  of  men.  Yet  we  must  look  into  the  generic 
idea,  before  we  can  clearly  discriminate  and  appreciate 
successfully  the  gifts  and  powers  bestowed  upon  us.  Now, 
we  classify  things  in  this  way,  and  in  classification  we 
compare  them  separate,  and  finally  dispose  of  what  are 
called  the  discordant  elements  of  nature. 

But  we  look  now  particularly  into  the  idea  of  faith, 
which  of  course,  always  pre-supposes  testimony  or  evidence. 
We  canv  not  have  faith,  without  testimony  ;  they  are  rela- 
tive terms  and  this  constitutes  one  of  the  important  facts, 
to  be  remembered  in  the  study  of  the  sacred  volume.  We 
must  have  the  testis  (witness)  the  testimony  and  the  testa- 
ment— all  from,  the  same  7'adix. 

Now,  whether  testimony  be  credible  or  not,  is  a  matter 
for  investigation ;  and  here  reason  begins  to  work. 
Whether  testimony  is  veritable  or  not,  whether  it  is  good, 
bad  or  indifi"erent,  is  to  be  decided  by  certain  attributes. 
There  is  no  telling  the  degrees,  existing  between  the  barest 
possibility,  and  the  barest  probability  ;  and  wdth  these  there 
is  a  plausible  probability,  that  arises  in  the  process  of 
reasoning.  We  do  not  propose  to  designate  the  degrees 
of  credibility,  which  may  carry  us  to  a  moral  certainty. 
Faith,  however,  is  pure   belief;  and  is  certainly  the  most 


LECTURl']  XV  r.  168 

important  element,  in  the  intellectual  constitution  of  man  ; 
for  by  it  alone,  does  any  man  convert  the  experiences  of 
other  men,  to  his  uses. 

As  already  observed,  there  is  a  continuous  exercise  of 
faith,  in  the  study  of  literature.  For  illustration:  We 
have  what  we  call  a  dictionary — a  book  of  evidence.  Ev- 
idence of  what  ?  Why,  of  the  guaranteed  meaning  of  words  ! 
Every  one  who  looks  for  a  word,  in  any  lexicon — whether 
English,  Latin  or  Greek — and  thus  ascertains  its  meaning, 
is  to  that  extent  walking  by  faith,  in  his  efforts  to  under- 
stand the  significance  of  written  or  spoken  language. 

In  deciding  upon  the  origin  and  derivation  of  a  particu- 
lar word,  a  hundred  questions  may  arise,  which  reason  must 
decide  ;  and  that  decision  may  involve  the  amount  of  faith, 
due  to  the  evidence.  No  one  can  graduate  the  shades  of 
faith,  but  we  all  know  it  grows,  until  from  absolute  incre- 
dulity, there  is  not  an  inkling  of  doubt.  We  have  general 
terms  which  express  the  character  of  faith,  as  weak  faith, 
strong  faith,  and  it  reaches  by  degrees,  under  the  influence 
of  accumulated  testimony,  the  full  assurance  of  ftiith — in 
the  truth  of  a  proposition — when  we  entertain  no  more 
doubt  of  it,  than  we  have  of  our  own  existence.  Indeed, 
we  often  entertain  as  thorough  a  conviction  of  the  truth  of 
a  proposition,  based  upon  moral  evidence,  as  of  the  result 
of  a  mathematical  demonstration.*  But  mathematics  is  in 
a  different  category  altogether. 

*  The  kind  of  faith  is  always  determined  by  the  thing  believed — 
every  thing  shall  produce  after  its  kind — while  the  degrex  of  failh 
depends  largely  upon  the  amount  and  character  of  the  evidence.  A 
belief  in  Geology  is  geological  faith;  a  belief  in  Astronomy  is  astro- 
nomical faith,  and  a  belief  in  the  Gospel  is  evangelical  or  gospel 
faith.  The  strength  of  the  faith  will  be  affected  by  the  testimony  on 
which  it  rests.  ^^- 


164  LECTURE   XVI. 

We  consider  any  result  ascertained  by  testimony,  as 
more  or  less  certain,  according  to  tlie  amount  and  kind  of 
proof;  but  results  ascertained  b}^  mathematical  processes? 
as  absolutely  true.  But  upon  what  is  the  science  of  reason- 
ing by  mathematics,  based,  if  not  upon  certain  convention- 
al terms — accredited  by  faith.  Mathematics  defines  the 
terms,  and  faith  gives  them  significancy.  An  angle  is  an 
angle,  whether  it  be  an  acute,  obtuse,  or  right  angle,  and 
thus  are  principles  fixed,  in  what  we  call  the  sub-basis  of 
mathematical  certainty.  Nevertheless,  we  may  say  with 
truth,  that  we  have  a,s  much  assurance  of  certainty,  in  re- 
gard to  matters  of  fact,  through  faith  as  we  have  through 
mathematics  proper.  It  is  only  a  different  kind  of  assur- 
ance. The  one  is  from  evidence,  the  other  from  argu- 
ment. 

We  by  no  means  concede  wisdom  to  those  skeptics,  in 
and  out  of  the  Church,  who  say  that  faith  is  a  bad  foun- 
dation, on  which  to  rest  the  eternal  destiny  of  man.  They 
say  we  require  assurance  in  all  other  matters,  and  why 
not  have  it  here.  This  is  ignoratio  elenchi — a  mistaken 
position,  for  we  observe  that  matters  of  fact,  ascertained 
by  competent  testimony,  or  otherwise,  are  as  much  a  cer- 
tainty to  us,  whether  we  wish  to  have  them  so,  or  not. 
If  a  man  is  told  that  his  only  son,  in  whom  all  his  hopes 
are  centered,  has  been  suddenly  killed,  it  is  certainly  a 
heart-rending  fact.  It  is  not  the  belief,  however,  that  makes 
it  so,  but  the  thing  believed,  and  so  on  to  the  end  of  the 
category.  Hence,  we  say  all  the  power  of  any  kind  of 
faith  is  in  the  character  of  the  thing  believed.  We  hear  of 
a  great  many  occurrences,  in  which  we  have  entire  confi- 
dence, which  fail  to  produce  any  effect  upon  us,  because 
of  the  character  of  the  occurrences  themselves. 

It  is  very  important,  young  gentlemen,  to  make  these 


LECTURE   XVI.  165 

distinctions  carlj  in  our  historical  and  biographical  read- 
ings. God  has  kindly  given  the  power  of  belief  to  man, 
to  enable  him  to' profit  by  the  experiences  of  others.  With- 
out it,  every  man's  knowledge  would  be  limited  by  his 
own  experience.  The  reading  of  the  lives  of  eminent 
men,  of  their  fortunes  and  misfortunes,  contributes  largely 
to  our  fund  of  knowledge.  In  olden  times,  so  important 
was  it  deemed,  to  have  historical  knowledge,  that  when 
(Esop  wrote  his  world-renowned  fables,  they  were  assumed 
to  be  true.  Now,  if  not  strictly  true,  they  contained 
moral  conclusions,  which  were  valuable.  Facts  are  im- 
mutable, and  though  we  may  not  readily  perceive  their 
relations,  by  close  analysis  and  comparison,  we  may  arrive 
at  conclusions  w^hicli  are  valuable.  This  is  not  only  true 
in  the  science  of  numbers  or  quantities,  but  in  the  science 
of  human  affairs. 

If  we  look  about  us,  we  shall  find  that  we  are  walking 
by  faith,  in  all  the  spheres  of  human  thought  and  action. 
Hence,  it  was  all-wise  and  all-good,  in  our  Heavenly 
Father,  to  make  this,  the  great  fundamental  principle  of 
both  religion  and  morality. 

In  the  eleventh  chapter  of  Hebrews,  the  Apostle  Paul, 
happily  defines  faith  in  this  wise  :  "Xow,  faith  is  the  sub- 
stance of  things  hoped  for,  the  evidence  of  things  not 
seen."  This  properly  developed,  is  a  handsome  definition. 
It  is  very  rare  that  the  inspired  writers  define  terms,  but 
we  presume  the  importance  of  this,  accounts  for  this  de- 
parture from  the  general  usage. 

This  is  an  exceedingly  important  and  deeply  interesting 
theme,  inasmuch  as  our  civilization  and  salvation  depend 
equally  upon  faith — the  first  in  the  testimony  of  men,  and 
the  last  in  the  testimony  of  God.  By  faith  we  learn  to 
read — by  faith  we  learn  the  definitions  of  the  terms  of 


166  LECTURE  xvn. 

science,  by  faith  we  look  far  into  the  shady  past  and  fu- 
ture of  the  experiences  Of  humanity.*     [Bell  ringsJ] 


LECTURE  XVII. 


GENESIS     XXXIX. 


Gentlemen — There  is  no  study  more  popular,  or  more 
interesting  to  the  great  mass  of  mankind,  than  what  we 
call  biography.  I  presume  there  is  a  more  general  culti- 
vation of  the  taste  for  biography  in  the  literary  world 
than  for  any  other  description  of  literature,  owing  to  the 
curiosity  of  human  nature  to  know  the  fortunes,  good  or 
bad,  of  those  who  have  obtained  conspicuity  in  the  drama 
of  human  affairs. 

We  desire  to  say  in  passing,  that  we  do  not  approve  of 
the  word  ^'fortunes.^^  We  are  sorry  it  has  been  canonized 
by  the  public.  There  is  really  no  such  thing  in  the  uni- 
verse, as  what  we  call  fortune,  in  the  sense  here  referred 
to.  Its  derivation  is  from  fors — a  Latin  word,  indicative 
of  chance,  merely.  We  know  too,  it  has  been  canonized 
by  still  another  authority,  and  made  to  refer  to  the  laws 
or  providences  of  God.  The  word,  among  the  educated 
classes,   merely   refers   to    a   series   of    developments,   or 

*  In  this  rationalislic  age,  it  is  very  important  to  make  broad  anil 
clear  the  distinction  between  Faiih  and  Reason.  Mr.  Campbell  has 
given  much  attention  to  this  matter  in  these  Lectures.  And  it  will 
be  seen,  that  he  properly  appreciates  the  power  orFaith,asane'ement 
of  success,  in  all  the  allairs  of  life.  M, 


LECTURE   XVII.  167 

events,  the  causes  of  which  are  inscrutable  to  the  human 
understanding;  and  for  this  reason,  are  spoken  of  as 
coming  under  the  head  of  chance  or  accident. 

The  ancients  because  they  could  not  see  the  concatena- 
tion of  events,  superstitiouslj  referred  them  to  fortune  or 
chance.  The  word,  no  matter  how,  has  become  popular- 
ized, and  we  have  in  common  parlance  the  phrase,  "for- 
tunes "  or  chances  of  human  life.  If  such  language  were 
proper,  we  should  be  compelled  to  admit,  that  human  life  is 
a  lottery,  and  such  being  the  case,  that  a  man  embarks 
blindly  upon  the  ocean  of  life,  the  sport  of  every  wind 
and  wave,  without  any  stimulus  to  exertion,  in  the  pursuit 
of  honorable  ends,  his  destiny  in  life  being  the  result  of 
chance.  But  this  is  wholly  inadmissible,  and  we  consider 
it  a  real  misfortune,  for  a  man  to  believe  in  any  thing 
called  misfortune. 

There  is  a  strong  saying  of  the  prophet,  which  may 
well  be  cited  here :  "  Is  there  evil  in  the  city  and  the 
Lord  has  not  done  it?"  What  does  this  mean?  Is  God 
the  author  of  evil?  Observe,  if  you  please,  that  there 
are  two  kinds  of  evil  in  the  world — moral  and  physical. 
Of  course,  the  latter  is  here  referred  to.  There  are  mis- 
fortunes, so  called,  which  pain  and  agonize  the  human 
system.     They  may  be  called  physical  evils,  not  moral. 

There  are  apparent  contingencies  to  us,  because  we  can 
not  trace  the  concatenation — the  sequence  of  .  events. 
There  is  a  visible  and  an  invisible  hand  of  God.  Such  is 
the  order  and  regularity  of  the  divine  economy,  that  we 
can  foretell  an  eclipse  of  the  sun  or  moon,  measure  the 
paths  of  the  planets,  the  times  of  their  appearance  and 
disappearance  in  the  visible  heavens,  and  if  properly  ed- 
ucated in  Astronomy,  we  can  tell  to  a  second  when  these 
chaniijes   will  occur.     Now,  this  exactitude  of  calculation 


168  LECTURE    xvir. 

lias  true  science  for  its  basis;  and  witliout  observation  and 
calculation  all  seems  hap  hazard.  Now,  chance,  strictly 
speaking,  represents  only  what  we  can  not  explain.  We 
know  there  can  be  no  effect,  moral  or  physical,  without  ad- 
equate cause,  and  it  is  important  to  remember  that  the 
government  of  the  world  is  in  the  hands  of  the  All-Wise 
and  Omnipotent  Ruler,  the  Creator,  the  Preserver,  the 
Friend  of  man. 

It  is  scarcely  necessary  to  observe  that  we  do  not  ap- 
prove of  chance  and  lottery  games  of  any  kind  whatso- 
ever. They  are,  for  the  most  part,  dishonorable  tricks, 
that  abstract  small  or  large  sums  of  money  from  the 
pocket  of  one  man,  to  be  transferred  to  the  pocket  of  an- 
other, without  a  due  equivalent.  We  hold  that  there  is 
hap-hazard,  and  much  sin,  in  all  kinds  of  gambling ;  and 
that  it  ought  to  be  wholly  repudiated  by  every  man  who 
wishes  to  maintain  the  high  and  competent  bearing 
of  a  gentleman,  and  a  useful  and  honorable  member 
of  society. 

These  remarks,  on  "  fortune  and  misfortune,"  bring  us 
naturally  to  the  consideration  of  the  good  and  bad  for- 
tunes of  Joseph.  They  have  been  the  subject  of  much 
comment.  It  has  been  said  that  the  selection  of  instru- 
ments for  the  accomplishment  of  the  great  purposes  of 
Deity,  in  ancient  times,  took  place  as  in  lotteries,  by  the 
hand  of  God.  In  order  to  have  a  unity  of  reliance,  it  was 
important  that  all  remarkable  events  should  be  referred  to 
the  hand  of  God ;  as  in  the  election  of  a  successor  to 
Judas,  and  in  order  to  mark  the  chosen  one  as  approved 
of  heaven,  they  cast  lots,  in  order  to  ascertain  which  God 
approved.  Matthias  was  chosen,  for  reaoons  best  known 
to  the  Infinite  Mind.  Thus  the  lot  becurac  the  general  ro- 
sort  on  occasions  of  difficulty. 


LECTURE    XVII.  169 

The  history  of  Joseph  is  most  interesting.  There  is 
one  point  in  his  history  -which  is  of  great  importiince.  He 
was  persecuted  for  his  virtues.  If  he  had  done  any  thing 
amiss  to  father  or  mothei-,  brother  or  sister,  there  might 
have  been  something  to  justify  or  excuse  an  attack  on  his 
character;  but  all  concur  in  acquitting  him  of  any  thing 
of  the  kind.  He  Avas  a  young  man  of  fine  appearance, 
and  was,  in  all  respects,  body,  soul  and  spirit,  as  perfect 
a  young  man  as  any  of  his  cotemporaries  at  least.  He 
was  selected  by  Divine  Providence  for  a  great  work,  and 
it  was  highly  important  that  he  should  be  educated.  It  is 
a  delicate  matter,  however,  to  assume,  even  in  these  times, 
the  truth  of  the  proposition  that  men  ought  to  be  edu- 
cated for  certain  spheres  of  action  in  human  society.  The 
words  predestination,  election,  and  others  of  kindred  sig- 
nification, have  become  so  full  of  controversy  that  they  re- 
quire due  consideration,  although,  in  the  sense  of  modern 
religious  philosophers,  they  do  not  once  occur  in  Holy 
Writ.  Yet  we  do  not  suppose  for  a  moment  that  God  cre- 
ated this  vast  universe  of  matter  and  animation,  and  dis- 
missed it  at  once  to  the  government  of  chance,  or  left 
it  even  to  the  regulations  of  physical  laws.  If  such  were 
the  case  there  would  be  no  distinction  of  character  what- 
ever. But  man  has  intellectual  and  moral,  and,  above  all, 
spiritual  power.  And  these. different  powers  of  the  human 
constitution  must  be  developed  and  employed — developed 
that  they  may  be  successfully  employed  in  promoting  the 
happiness  of  their  possessors,  and  of  others. 

It  is  very  important  to  know  precisely  what  we  call  a 
man's  duty.  But  it  is  highly  improper  for  a  man  to  pry 
into  the  misty  future,  or  rather  to  try  to  do  so,  by  witch- 
craft, wizzard-craft,  or  any  otlier  craft,  comprising  the 
visionar}^  schemes  which  oriuMiiatc  in  the  liuman  brain  and 
15 


170  LECTURE  XVII. 

are  encouraged  by  the  credulity  of  the  ignorant  and  su- 
perstitious. Sucli  tilings  ought  not  to  be  tolerated  by  any 
man  of  common  sense.  No  man  ought  to  try  to  draw 
aside  the  vail  which  conceals  the  future.  It  is  far  better 
for  man  to  remain  in  ignorance  of  what  God  has  in  store 
for  him,  than  to  have  a  full-orbed  view  of  it.  I  agree  With 
those  who  esteem  ignorance  of  the  future  a  blessing  to 
man.  Do  you  ask  why?  We  answer,  that  if  he  could 
contemplate  the  assured  beatitudes  of  his  future  destiny 
he  would  be  miserable  while  on  earth,  his  very  life,  would 
be  an  incubus  upon  him.  Whatever  God  has  concealed 
from  man,  he  has  concealed  in  benevolence.  Whatever  he 
has  revealed,  he  has  revealed  in  benevolence.  Mark  the 
important  truth,  young  gentlemen,  that  the  distinguishing 
attribute  of  God's  dealings  with  man  is  benevolence.  So 
let  us  sing  with  the  bard  : 

"  Oh  !   blindness  to  the  future,  kindly  given, 

That  each  may  fill  the  station  marked  by  lieaven." 

You  will  see  that  this  great  and  distinguished  person, 
although  hated  and  persecuted  for  years,  was  honored  in 
the  world,  and  became  as  God  to  Pharaoh.  One  calamity 
following  close  upon  the  heels  of  another  came  upon  him, 
but  his  virtue — his  unfaltering  trust  in  God — sustained 
him. 

It  seems  that  he  was  wonderfully  skilled  in  the  inter- 
pretation of  symbols,  which  was  an  especial  gift  to  him, 
for  the  benefit  of  himself,  his  family,  and  the  whole  world. 
It  is  not  difficult  to  show  that  one  boy  of  seventeen  ycara 
of  age,  exiled  from  home  though  he  was,  bore  in  his  own 
person  the  fortunes  of  all  time.  If  we  extend  our  obser- 
vations to  the  history  of  the  whole  twelve  tribes  of  Israel, 
with  all  the  ehanges   and   fluctuations   of  that  history,  we 


LECTURE  XVII.  171 

maj  perceive  clearly  that  but  for  the  fact  that  Joseph  was 
sold  as  a  slave  into  Egypt,  the  condition  of  human  society 
would  be  very  different  from  what  it  is.  How  opposite 
the  saying  of  the  prophet,  "  God's  way  is  in  the  mighty 
waters,"  and  his  footstep  may  be  traced.  "Is  there  evil 
in  the  city"  (physical  evil)  '•  and  the  Lord  has  not  done  it?" 
These  are  strong  sayings.  We  sometimes  say  God  permits 
this  and  commands  that  to  be  done,  but  we  will  best  un- 
derstand the  history  of  Joseph,  when  we  view  it  in  the  light 
of  special  and  providential  ordinances.*     {Bell  rings.) 


LECTURE  XVIII. 

GENESIS    XL. 

Gentlemen — The  phenomenon  of  dreams,  has  been  of 
great  interest  to  a  large  portion  of  mankind  in  all  ages  of 
the  worlil.  Dreaming  is  the  most  singular  of  mental  pro- 
cesses. We  can  not  analyze  the  properties,  nor  understand 
all  the  constituency  of  dreams.  Solomon's  defiinition,  Ec. 
V :  3,  7,  is  perhaps  considered  by  most  men  to  be  a  final 
disposal  of  the  subject.  He  says  dreaming  "comes  from 
a  multitude  of  thoughts" — passing  through  the  mind,  I 
presume,  that  is  to  say,  our  dreams  are  for  the  most  part  a 


*Mr.  Campbell  was  a  strong  believer  in  the  special  providences 
of  God.  He  not  only  accepted  the  Bible  as  God's  l>ook,  but  he  saw, 
in  all  the  chain  of  events  that  arc  recorded  in  it,  God's  special  and 
wonderful  PnjvidiMice.  Consctiucntly,  his  faith  in  the  Bible  was 
truly  subjinu".  And  lliis  faith  made  him  vviu(t  he  was,  a  giant  in 
intenccl  and  a  chil.l  in  humility.  M. 


172  LECTURE   XVIII. 

continuation  of  our  waking  tliouglits — hence,  it  has  been 
set  down  as  a  criterion  by  wliicli  to  estimate  our  dreams- 
Dreams  of  the  kind  here  referred  to,  are  nothing  more  nor 
less,  than  every  day  thoughts  passing  through  our  minds 
when  in  a  state  of  sleep.  Our  minds  are  subject  to  wak- 
ing as  well  as  sleeping  dreams,  which  are  the  result  of  the 
continuous  activity  of  the  mind,  under  different  circum- 
stances, when  not  controlled,  or  directed  by  the  will.  But 
dreams  of  this  nature  do  not  come  within  the  sphere  of 
prognostication.  The  dreams  of  the  Bible  are  those  which 
come  entirely  outside  of  our  waking  thoughts.  There  is 
something  truly  startling  in  a  vision  of  this  kind,  where  a 
man,  during  a  period  of  profound  repose,  finds  himself, 
communing  with  persons  and  places  which  he  never  saw 
or  thouglit  of  before.  This  is  one  of  the  essential  charac- 
teristics of  what  we  denominate  admonitor}^  dreams.  There 
is  no  question  that  dreams  have  been,  and  may  still  be  in- 
tended as  admonitory,  i.  e.  such  dreams  as  carry  us  en- 
tirely out  of  the  walks  of  our  waking  hours.  A  dream  of 
this  kind  may  have  a  moral  and  should  be  so  regarded  and 
understood. 

There  is,  however,  a  great  deal  of  superstition  on  one  side 
of  society,  and  a  great  deal  of  indifference  on  the  other,  in 
regard  to  the  phenomenon  of  dreams.  Some  expect  too 
niuch,  others  not  enough  from  dreams. 

The  importance  of  the  dream,  in  the  chapter  read  to-day, 
is  because  of  the  association  with  an  individual;  who  seems 
at  a  particular  crisis,  to  have  had  in  his  keeping  the  des- 
tiny of  the  world.  No  man  who  has  lived,  has  been  more 
closely  connected  with  events,  upon  which  was  suspended 
the  safety  of  the  human  race.  Yet  this  fact  originated  in 
his  interpretation  of  dreams,  or  of  the  symbols  of  a  vision, 
which  enabled  the  King  of  Egypt,  through  Joseph's  instru- 


LECTURE    XVIII.  173 

mentality  to  guard  against  tlic  disastrous  eiFects  of  a  seven 
years'  famine. 

When  we  look  at  tlie  connecting  links  of  the  great 
chain  of  Providential  events,  associated  with  the  life  of 
Joseph,  we  can  not  avoid  the  conclusion  that  he  was  set 
apart  as  the  divine  instrument  for  the  execution  of  the 
great  purposes  of  God,  in  connection  with  the  Jewish 
people. 

The  dreams  of  the  Bible,  w-e  doubt  not,  have  transpired 
in  particular  states  of  the  mind ;  when  the  body,  in  pro- 
found repose,  presented  no  obstacle  to  the  free  and  clear 
contemplation  of  such  visions  as  passed  in  review  before 
it — when  the  mind  was  perfectly  abstracted  from  all  sur- 
rounding circumstances,  as  it  were,  disembodied  for  the 
time,  and  brought  naked  in  the  presence  of  those  visions, 
which  symbolized  events  involving  the  destinies  of  a  na- 
tion, or,  it  may  be,  of  the  race  of  man  itself.  They  came 
entirely  without  the  purview  of  any  association  of  natu- 
ral ideas.  Such  were  the  dreams  of  the  ancient  days  of 
Egypt,  which  carried  man  far  beyond  his  natural  sphere, 
and  were,  therefore,  truly  startling. 

It  doubtless  required  time  to  comprehend  the  full  sig- 
nificance of  these  visions.  But,  in  ancient  times,  there 
were  rudimental  and  radical  laws,  for  the  interpretation 
of  the  portents  of  Providential  dreams,  that  is,  those  com- 
ing entirely  outside  the  area  of  human  thought.  Hence, 
the  places  and  symbols  were  pictured.  Most  of  such 
dreams  were  robed  in  splendid  imagery,  sometimes  aw- 
fully impressive  ;  but  it  was  imagery  suited  to  the  scenes 
made  to  pass  in  review  before  the  human  mind.  There 
were  rules  for  the  interpretation  of  every  symbol  and 
every  picture.     It  was   a  beautiful   study,  and  embodied 


174  LECTURE    XVIII. 

classified  principles,  resembling,  in  some  respects,  our  al- 
phabetical systems. 

But  these  things  are  not  essential  to  our  condition  of 
life  ;  but  to  understand  the  reasons  why  these  things  were 
so,  is  important,  as  well  as  interesting.  The  study  of  such 
things  teaches  us  to  realize  that  when  there  is  a  special 
providence  over  a  special  people,  for  a  special  purpose, 
they  become  so  much  the  objects  of  divine  supervision 
and  direction  as  to  have  their  ways  marked  out  to  them 
in  dreams  and  visions  of  the  night. 

I  once  heard  a  gentleman  of  integrity  and  veracity  say, 
in  reference  to  a  similar  matter,  that  he  was  once  engaged 
in  the  harvest-field,  when  a  very  heavy  storm  came  up 
suddenly  and  unexpectedly.  The  threatening  cloud  was 
surcharged  with  electricity,  and  knowing  that  the  rain 
would  soon  commence,  he  took  shelter  beneath  a  hirge  tree, 
standing  near  by,  and  while  the  rain  was  pouring  down  in 
torrents,  he,  unconsciously  as  it  were,  walked  out  into  it, 
about  forty  paces  from  the  tree,  when  a  single  flash  of 
lightning  shivered  the  tree  to  splinters.  Why  he  walked 
out  into  the  rain,  in  this  involuntary  manner,  he  could  not 
divine.  We  have  similar  circumstances  reported  fre- 
quently, and  equally  remarkable. 

Such  incidents  as  these,  taken  in  connection  with  the 
phenomena  of  dreams,  would  go  to  show  that  God  has 
communicated  knowledge  to  man  in  mysterious  ways. 

Joseph's  dreams  were  of  the  symbolic  kind,  and  there- 
fore required  what,  in  the  ancient  law,  was  called  oneiro- 
mancy — a  sort  of  criticism  established  in  old  times  to  tell 
what  each  symbol  meant;  and  for  their  skill  in  this  art 
some  persons  had  high  positions  in  society,  as  they  d<? 
now,  for  interpreting  the  Scriptures. 

Joseph  was  pre-eminently  skilled  in  this  department, 


LECTURE  xvrii.  175 

and  while  in  Eiivpt  wns  nindc  to  lender  very  great  and  im- 
portant service,  conununieating  facts  to  different  persona 
which  tliey  could  not  have  ascertained  from  any  other  ac- 
cessible source. 

In  connection  with  this  subject,  it  is  important  to  realize 
the  standing  grand  meridian  line,  passing  through  the 
Avhole  patriarchal  dispensation.  There  was  alwa^'s  a  sin- 
gle man  in  whom  the  destiny  of  the  world  was  deposited. 
Of  course,  you  would  readily  conclude  that  Noah  had  the 
fortunes  of  earth  in  his  person,  just  as  much  as  Adam. 
Adam  represented  the  antediluvian,  and  Noah  the  post- 
diluvian age. 

NoAV  these  persons,  and  others  in  the  same  category,  by 
taking  notes  of  their  respective  eras,  in  reference  to  gov- 
ernment, must  have  learned  a  great  deal  by  observation, 
had  they  no  supernatural  understanding,  and  thereby  must 
have  formed  certain  conclusions,  that  certain  acts  of  men 
were  morally  right  and  others  wrong.  Conclusions  of 
this  kind,  based  upon  observations  on  the  history  of  man, 
would  grow  into  a  sort  of  classification,  and  eventually  a 
science  of  man  would  exist,-  though  it  might  not  be  scien- 
tifically perfect  in  all  its  elements.  In  this  way,  too,  it 
may  have  been,  that  oneiromancy  became  a  science,  so  far 
as  the  peculiar  history  of  the  Egyptian  age  required  it. 
God  certainly  communed  with  his  people  in  the  then  con- 
dition of  the  world,  through  the  splendid  medium  of 
dreams  and  visions.* 

The  Egyptians,  according  to  all  history,  sacred  and  pro 

*  It  should  be  remembered,  in  this  connection,  that  God,  in  times 
past,  used  ''divers  manners"  in  communicating  his  purposes  to  man, 
but  has  in  these  later  days  spoken  to  us  by  his  Son  {vide  Heb.  i  :  1). 
Because  God  once  spoke  through  dreams  and  visions,  it  does  not 
follow  that  he  docs  so  now.     We  have  a  perfect  revelation  of  Ui? 


176  LECTURE  XVIII. 

fane,  were  the  most  civilized  people  of  eartli,  at  the  time 
of  these  visions.  Profane  historians  attest  the  fact,  which 
is  sufficiently  confirmed  by  the  single  statement,  that  Mo- 
ses, who  was  skilled  in  all  the  learning  of  the  Egyptians, 
was  selected  as  the  fittest  person  living,  to  lead  the  Is- 
raelites out  of  Egyptian  bondage.  He  was  placed  in  a  po- 
sition to  acquire  a  knowledge  of  the  highest  civilization, 
and  all  the  science  of  that  distinguished  people.  The 
Israelites  were  delivered  by  a  special  providence,  and  he 
was  the  chosen  instrument,  and  in  order  to  fit  him  for  the 
station,  he  had  the  extraordinary  gift  of  the  oneirocritics. 
In  the  interpretation  of  the  various  dreams  and  visions 
presented  on  the  occasion,  Moses  had  greatly  the  advan- 
tage of  Pharaoh,  and,  indeed,  of  all  others,  and  acquired 
a  power  and  influence  in  his  position  which  were  irresist- 
ible. 

Thus  it  is,  gentlemen,  that  God  prepares  and  uses  men 
for  certain  purposes;  but  why  we  know  not,  nor  is  it  im- 
portant that  we  should  know.  In  the  sequel  we  are  per- 
mitted to  see  what  the  object  was  to  be  attained,  and  to 
appreciate  the  wisdom  and  goodness  of  his  providence. 

It  is  generally  conceded  that  we  have  another  illustration 
of  this  feature  of  the  divine  government,  in  the  mission 
of  that  illustrious  champion  of  liberty — George  Washing- 
ton. He  was  raised  up  as  was  Moses,  though  he  did  not 
have  assigned  to  him,  the  destiny  of  a  people  so  great  in 
their  relations  to  God  and  to  the  universe.  Still  the  influ- 
ence of  his  achievements,  has  been  felt  throughout  the 
realms  of  civilization,  and  the  ultimate  end  of  his  mission, 


will  to  us,  and  consequently  can  not  expect  any  additional  light. 
Spiritualism,  with  all  its  concomitant  evils,  grows  out  of  a  inlscoi.- 
ce])tion  of  this  fact.  M. 


LECTURE  xviir.  177 

no  one  knows.  The  great  problems  in  human  government 
growing  out  of  liis  career,  are  not  yet  solved — not  yet 
developed. 

In  the  dealings  of  God  with  the  Jewish  people,  and  in 
the  revolutions  and  changes  of  other  nations,  it  is  easy  to 
recognize  the  hand  of  God.  Just  here  let  me  refer  to  a 
fact  which  may  have  escaped  your  attention.  We  all 
know  that  Abraham  was  represented  as  being  very  rich  in 
silver  and  precious  stones.  These  were  the  fortune  of  the 
great  founder  of  the  Jewish  nation.  It  was  said  of  them 
(Deut.  XV.  6),  substantially,  that  they  should  lend  money 
to  many  people,  but  never  borrow;  and  this  fact  was  com- 
municated to  them,  three  thousand  years  ago.  Now,  if 
you  pa}^  any  attention  to  European  affairs,  you  will  find 
that  the  Jews  exercise  a  wonderful  influence  in  that  way. 
The  Rothschild  (Jewish  bankers)  can  control  to  a  great 
extent,  the  movements  of  all  the  crowned  heads  of  Europe. 
It  is  well  understood  that  by  an  edict  of  these  money 
kings,  the  sinews  of  war  can  be  paralyzed  or  put  in  mo- 
tion. Here  is  a  single  family  of  the  Jewish  people,  occu- 
pying almost  as  important  a  position,  as  did  Moses  in  his 
day  and  generation.  It  was  positively  said  that  the  Jews 
should  be  bound  in  slavery — also  that  they  should  be 
lenders  of  money  to  many  nations.  Truly  the  Scriptures 
are  verified  throughout  all  time,  yet  comprehended  in  his- 
tory.*    [Bell  rings.'] 

^  The  Jew,  wherever  found,  is  a  standing  monument  of  the  truth 
of  the  religion  of  Christ.  Endeavoring  to  destroy  that  religion,  lie 
becomes  one  of  its  chief  supports.  Truly  does  God  bring  good  out 
of  evil,  and  cause  the  wrath  of  man  to  praise  Lira.  The  Jew  is  as 
much  a  distinct  individuality  to-day,  as  he  was  in  the  time  of  the 
Saviour.  Although  scattered  over  the  face  of  the  earth,  he  is  still 
the  same  restless,  selfish,  uncompromising  individual.  M 


178  LECTURE   XIX. 


LECTURE  XIX. 


GENESIS    XLIX. 


Gentlemen — We  have  in  the  chapter  just  read  (Gen. 
xlix),  a  prophetic  benedicti>on — one  not  merely  relating  to 
a  family  at  the  time  of  pronouncing  it,  but  one  that  per- 
tains to  the  remedial  system;  It  is  a  patriarchal  blessing. 
Jacob  is  represented  as  calling  his  sons  together,  in  order 
to  pronounce,  what  was  anciently  called,  a  paternal  bene- 
diction. The  manner,  is  beautifully  illustrated  in  the  third 
and  fourth  verses.  Mark  the  sentence,  "Unstable  as 
water,  thou  shalt  not  excel,"  etc. 

The  Jews  venerated  this  book  as  much  as  Christians  do, 
and  they  interpret  it  as  they  would  any  other  literary 
composition,  i.  e.,  literally — as  having  no  double  meanings. 
They  do  not  indulge  in  metaphorical  speculations,  con- 
cerning the  Bible.  The  fortunes  of  these  people,  were 
given  in  a  very  few  words.  For  example,  in  the  case  of 
Reuben,  the  first  of  the  family,  he  says,  "  Thou  art  my 
first-born,  my  might,  and  the  beginning  of  my  strength — 
the  excellency  of  dignity  and  the  excellency  of  power." 
All  these  characteristics,  were  implied  in  the  rights  of 
primogeniture;  which  with  the  Jewish  people,  were  then, 
and  are  now,  very  important  matters.  Jacob  says  plainly 
to  Reuben,  "  unstable  as  water,  thou  shalt  not  excel."  Reu- 
ben had  been  guilty  of  a  very  gross  misdemeanor. 

We  call  your  attention,  gentlemen,  to  the  first  line  of 
the  fourth  verse.  It  is  a  proverb,  adopted  in  modern 
times,  that  the  man  called  volatile  or  versatile,  who  turns 
his  hand  to  a  great  many  different  things,  but  soon  be- 
comes tired  of  his  undertakings  and  abandons  them,  one 


LECTURE  XIX.  179 

after  another,  in  quick  succession,  never  does,  and  never 
can,  excel  in  any  tiling.  Hence,  it  is  important  that  those 
who  desire  to  excel  in  any  department  of  art  or  science, 
or  in  any  sphere  of  human  action,  should  have  some  pri- 
mary object  in  view,  and  attend  assiduously  to  it.  It  is 
much  better  to  have  a  perfect  knowledge  of  one  science, 
than  a  defective  and  imperfect  knowledge  of  half  a  dozen. 
Stability  is  essential  to  success  ;  instability  is  the  com- 
panion of  misfortune  and  want,  and  is  an  obstacle  to  dis- 
tinguished success  in  any  department  of  life. 

"  Thou  shalt  not  excel."  The  temper  is  doubtless  taken 
into  the  account,  but  his  moral  character  is  given  as  a 
second  reason.  Reuben  had  been  guilty  of  a  flagrant  vi- 
olation of  law,  and  for  that  reason  the  patriarchal  vale- 
dictory address  is,  by  no  means,  flattering  to  this  branch 
of  the  family. 

Of  Simeon  and  Levi,  he  says,  "  My  soul  come  not  thou 
into  their  secret ;  unto  their  assembly  mine  honor,  be  not 
thou  united ;  for  in  their  anger  they  slew  a  man,  and  in 
their  self-will  digged  down  a  wall."  That  is,  they  had  com- 
mitted homicide,  and  violated  the  rights  of  property.  This 
is  an  awful  character  to  be  given  of  his  sons  by  their 
father,  but  it  is  made  the  basis  of  their  future  fortunes. 
This  account  of  the  moral  character  of  Simeon  and  Levi 
is  of  great  value  to  those  who  wish  to  trace  their  history, 
and  contemplate  its  influence  on  their  destiny.  The  lives 
of  Simeon  and  Levi  may  be  distinctly  traced  in  Jewish 
history. 

It  is  important  to  remember,  in  this  connection,  that  the 
Priesthood  belonged  to  the  family  of  Levi.  Commenta- 
tors say  they  w^ere  not  only  exiled,  but  were  denied  any 
right  of  inheritance.  It  was  not  required  that  a  man 
should  be  pious  in  order  to  be  a  Levite.     He  was  so  by 


180  LEcrriiE  xix. 

birth.  The  virtue  of  tlie  institution  was  in  the  blood. 
Tliis  distinction  is  made  as  prominent  as  any  other.  Yet, 
notwithstanding  this  clear  distinction  in  regard  to  cere- 
monies, pertaining  to  the  flesh,  to  make  all  this  a  reality 
and  to  convert  these  customs  and  usages  into  the  worship 
of  the  true  Church,  as  has  been  done  by  some,  is  one  of 
the  greatest  errors  recorded  in  human  history.  The  Ju- 
daical  Institutes  were  adopted  by  both  the  Greek  and 
Roman  Churches.  We  have  the  sub-basis  of  almost  all 
kinds  of  institutions  in  the  laws  and  institutes  of  one 
country. 

In  ancient  times,  the  custom  of  paying  tithes  was  con- 
sidered, as  in  our  country,  a  worldly  institution,  and  in 
Europe,  rather  than  submit  to  an  unjust  tax,  to  support  a 
priesthood  whom  they  did  not  approve,  and  a  religion 
Avhich  their  consciences  condemned,  thousands  upon  thou- 
sands emigrated  to  this  country — indeed,  this  was  the  ac- 
tive cause  of  the  stampede  of  persecuted  citizens  from  the 
Ohl  World  to  the  New.  And  from  these  came  tliat  strict- 
ness of  religious  sentiment  and  rigid  sense  of  moral  jus- 
tice, which  we  sometimes  call  New  Englandism.  The 
characteristic  principles  or  doctrines  held  by  the  great 
mass  of  these  emigrants,  were,  freedom  of  opinion  and 
freedom  of  speech  and  action,  in  matters  pertaining  to 
conscience.  We  remark  that  men  have  suffered  more  in 
the  maintenance  of  these  rights,  than  in  the  attainment 
a^d  preservation  of  fortune. 

Inroads  and  innovations,  resulting  in  apostate  institu- 
tions, have  generally  been  trivial  at  first,  like  the  mighty 
rivers,  which  may  be  traced  to  a  small  fountain.  The 
enormities  growing  out  of  a  union  of  church  and  state 
were  small  matters  in  their  incipiency,  but  grew  until  they 


LECTURE    XIX.  181 

were  intolerable,  and  have  convulsed  states  and  churches 
innumerable. 

The  fundamental  principles  of  government,  called  the 
rights  of  man,  were  found  incorporated  in  the  old  Jewish 
institution,  as  well  as  in  the  modern  Christian  institution. 
The  Priesthood  began  in  the  family  of  Levi,  and  the 
Sceptership  in  the  tribe  of  Judah.  These  arrangements 
were  made  by  the  father  of  the  holy  tribes.  Stooping  as 
the  lion,  and  crouching  like  the  tiger,  were  intended  as 
symbolical  characteristics  of  that  great  tribe.  The  scepter 
was  never  to  depart  from  Judah — they  should  never  want 
a  representative — until  Shiloh  came,  and  to  this  person 
was  the  gathering,  the  congregating  of  all  the  world,  to 
be.  There  is  a  remarkable  unanimity  in  the  facts  of  this 
book,  and  we  have  in  it  figures  just  as  clear  as  the  char- 
acters representing  the  sounds  of  the  human  voice ;  and 
we  are  thus  enabled  to  trace  facts  and  important  eras  in 
the  Jewish  age,  as  correctly,  and  almost  as  easily,  as  we 
can  follow  up  the  great  events  in  our  OAYn  history,  or  the 
modern  history  of  other  nations. 

It  was  said  the  scepter  should  not  depart  from  Judah, 
nor  a  lawgiver  from  between  his  feet,  until  when  ? 
Until  Shiloh  came!  Here,  then,  are  fifteen  hundred  years 
embraced  in  one  period  before  his  coming.  Shiloh  means 
Messiah — the  Son.  This  was  the  Elijah  that  was  to  come, 
which  is  interpreted  to  us  by  John  the  Harbinger,  who 
preceded  the  Messiah.  The  scepter  did  not  depart  from 
the  royal  tribe — the  tribe  of  Judah — the  family  of  David. 
The  skeptic  objects  to  this,  i\s  too  vague  a  statement  to 
rely  upon  for  proof  of  so  important  a  matter.  They  want 
a  clear  basis  for  the  supi)ort  of  such  important  facts.  Ask 
these  gentlemen  what  they  want,  and  when  they  make  out 


182  LECTURE      XIX. 

tlicir  requirements  definitely,  Ave  have  just  the  proof  on 
hand  to  satisfy  them. 

No  man  with  the  telescope  of  faith,  and  the  eye  of  culti- 
vated reason,  can  fail  to  see  and  believe,  that  the  prophe- 
cies of  the  Bible  have  been  fulfilled  down  to  the  present 
day. 

In  regard  to  the  possibility  of  a  standing  miracle,  the 
argument  of  these  skeptics  is,  that  a  standing  miracle  is 
always  standing,  and,  therefore,  no  miracle  at  all.  There 
is  one  kind  of  facts  in  this  book  which  can  be  relied  upon 
by  all  sensible  men — a  sort  of  backbone  of  Jewish  history 
found  in  the  history  of  the  two  tribes — Levi  embodying  the 
priesthood  and  altar,  and  Judah  typifying  the  king  and  scep- 
ter. You  may  here  find  a  synopsis  of  Jewish  history,  well 
worth  looking  into,  by  those  who  really  desire  to  understand 
these  important  matters.  The  Jews  look  at  these  facts 
and  read  these  portions  of  the  sacred  volume  just  as  we  do, 
but  repudiate  any  such  person  as  Jesus  Christ.*     IBell 


*  Mr.  Campbell  spoke  also  of  the  importance  attached  by  the  Jews 
to  the  birtlis  in  their  respective  tribes,  and  the  strictness  of  their  at- 
tention to  tlie  right  of  circumcision,  the  record  of  the  birth,  and  at- 
tending circumstances,  also  of  the  opinions  and  views  of  leading  Jews 
in  this  and  foreign  countries  with  wliom  he  had  conversed  frequently 
upon  these  subjects.  I  would  add,  that  Mr.  C.  spoke  this  morning 
more  rapidly  than  usual,  owing  perhaps  to  irritation,  caused  by  the 
ndsconduct  of  some  of  the  students,  and  I  am  by  no  means  confi- 
dent, that  1  have  not  failed  in  some  parts  of  this  lecture  to  report 
him  correctly. — Reporter. 


LECTURE     XX.  183 


LECTURE  XX. 

GENESIS     XLIX. 

Gentlemen — We  have  a  rery  interesting  summary  in 
the  last  chapters  of  this  book,  of  the  divisions  and  history 
of  the  Jewish  people.  We  have  history  and  prophecy, 
united,  so  as  to  enable  us  to  connect  the  past,  present,  and 
future,  of  this  great  and  monumental  people. 

It  was  a  custom  of  the  old  patriarchs,  and  by  the  way, 
a  very  venerable  one,  at  the  approach  of  death,  to  give  di- 
rections to  their  children,  concerning  the  future.  Hence, 
in  part  from  this  custom,  we  have  history  and  prophecy, 
going  hand  in  hand,  throughout  this  whole  volume.  Records 
of  past  events  are  given  us  in  the  sequel,  based  on  prom- 
ises, anterior  to  what  has  happened ;  therefore,  we  have  a 
whole  volume,  containing  a  history  of  the  past  and  a  proph- 
ecy of  the  future. 

The  aged  and  venerable  Jacob,  appears  here  in  the  last 
scenes  of  his  eventful  life,  with  his  family  around  him. 
Having  called  a  convention  of  his  posterity,  he  addresses 
them  in  the  language  recorded  in  this  chapter.  The  for- 
tunes of  each  of  the  twelve  tribes,  are  here  briefly  por- 
trayed. The  first  born  was  Reuben.  He  says  to  him, 
"  thou  art  my  first  born,  my  might,  the  beginning  of  my 
strength,"  etc.  What  are  called  birthrights,  were  absolute, 
irrespective  of  the  character  of  the  inheritor.  Reuben's 
family  was  the  first  tribe  of  Jacob — of  the  family  of  Israel 
— and  there  were  other  frailties  in  his  moral  character, 
besides  instability  ;  which  alone  was  sufficient,  to  prevent 
his  arriving  at  excellence. 

Simeon  and  Levi,  come  next ;  neither  having  much  ex- 


184  LECTUKE     XX. 

cellence  of  chanicter,  and  their  personal  characters  were 
by  no  means  much  appreciated,  by  Moses. 

The  will  of  Jacob,  as  presented  here,  is  in  a  very  singu- 
lar style — perfectly  original;  and  doubtless,  altogether 
consistent  with  his  feelings.  He  speaks  like  a  man  in  so- 
liloquy, which  is  the  most  powerful  and  effective  way  of  ex- 
pressing one's  self. 

From  Levi,  who  was  a  servant  at  the  altar,  sprang 
Moses  and  Aaron.  The  tiibe  of  Levi,  were  deprived  of 
any  portion  of  real  estate,  and  derived  their  support  alto- 
gether, from  service  at  the  altar  of  the  priests.*  Having 
spoken  of  these,  he  comes  next  to  Judah.  In  him  we  have 
the  Jewish  people.  He  is  highly  honored — aggrandized 
in  the  superlative  degree.  Judah  means  praise — it  is  all 
glory.  He  is  the  lion's  whelp.  The  destiny  of  his  tribe, 
is  made  very  emphatic.  The  most-  precious  promise  in 
this  book,  is  made  in  the  tenth  verse  ;  as  it  assures  us  of 
the  comincr  of  Messiah — the  Shiloh  of  the  sacred  historian. 
The  book  of  Genesis,  is  regarded  by  all  critics,  whether 
Christian  or  Jewish,  as  one  of  the  richest  treasures  vouch- 
safed to  man.  It  has  furnished  names  to  many  of  the 
human  family,  and  precious  truths  for  man's  enlightenment. 
Judah  became  distinguished,  and  from  this  tribe  sprang 
the  kings  of  Israel.  Shiloh  is  sent  as  the  Prince  of  peace, 
and  "unto  him  shall  the  gathering  of  the  people  be."  It 
should  read  peoples.     The  word  indicates   plurality,  and 

*Tliis  fact  has  been  frequently  used  as  an  argument  in  favor  of  a 
salaried  Clergy.  The  fallacy  is  in  supposing  that  Preachers  in  the 
Christian  Church  come  in  the  place  of  the  Jewish  Priests.  It  is 
right  to  pay  any  worthy  man  who  preaches  faithfully  the  Gospel 
— such  should  be  well  sup|)Orted— hut  it  is  wrong  to  conclude  that 
there  is  a  dasa  of  men  in  the  church  wlio  have  a  right  to  a  salary 
by  virtue  of  their  official  character.  M. 


LECTURE  XX.  185 

the  text  clearly  implies,  that  the  Gentiles  and  all  peoples, 
are  incorporated  in  the  term  people,  as  here  used.  These 
three  verses,  properly  interpreted,  give  us  a  historic  view, 
so  long  before  the  events  referred  to  transpired,  that  {hy 
accident,  a  few  tvords  were  here  lost  to  the  reporter).  It 
constitutes  one  of  the  best  arguments  in  favor  of  the  truth 
of  the  Christian  religion  to  be  found  in  the  book  of 
Genesis. 

The  remaining  passages  in  this  remarkable  benediction, 
although  interesting,  are  not  as  pre-eminently  so  as  those 
already  referred  to.  We  shall,  however,  glance  at  some 
of  them.  That  concerning  Dan  is  a  very  singular  oracle, 
and  of  ambiguous  interpretation.  Beside  being  a  serpent, 
he  was  distinguished  for  power. 

There  is  a  very  beautiful  passage  in  reference  to  Joseph. 
"  He  is  a  fruitful  bough,"  and  clothed  with  fruit.  This  is 
a  happy  compliment,  and  has  reference  to  his  position  in 
Egypt.  When  carried  into  Egypt,  and  sold  into  slavery, 
then  honored  and  exalted,  no  man  could  have  divined  the 
intention  of  it.  He  was  greatly  blessed  in  person,  and 
his  history  is  the  most  interesting  in  the  book  of  Gen- 
esis, and  worthy  of  profound  study.  By  degrees,  he  rose 
above  the  Pharaohs  in  real  power  and  dignity — was  en- 
throned in  the  admiration  and  affection  of  the  people,  and 
almost  worshiped. 

It  is  wonderfully  strange  to  us,  that  these  old  patriarchs 
should  have  seen  so  far  into  the  future  of  the  tribes ;  but 
certain  it  is,  that,  by  their  prophetic  power,  they  pene- 
trated the  distant  future,  and  told,  with  invariable  accu- 
racy, what  was  to  come  from  its  dark  recesses. 

It  is  said  by  all  critics  and  lovers  of  the  sublime  and 
beautiful,  that  no  benediction   ever  pronounced  is  so  ro- 


186  LI-CTUKE    XX. 

plete  with  richness  of  sentiment  as  the  blessing  pro- 
nounced by  the  dying  patriarch  upon  his  son  Joseph. 

The  only  person  that  fills  the  beau  ideal  of  the  oracle 
concerning  Benjamin,  is  that,  remarkable  character,  Saul 
of  Tarsus.  Although  it  may  seem  difficult  to  make  him 
the  subject  of  the  oracle,  yet  when  Ave  look  into  the  cata- 
logue of  the  world's  great  men,  and  find  one  who  seems 
to  have  risen  out  of  Pagandom — outside  of  the  country 
of  the  twelve  tribes  of  Israel — the  descendant  of  a  par- 
ticular family,  justly  famous  throughout  the  realms  of  civ- 
ilization— we  readily  conclude  that  such  a  fact  is  worthy 
of  an  oracle.  And  although  the  oracle  has  an  abbrevi- 
ated form,  it  is  a  significant  admonition  of  what  was  to 
come.  Hence,  a  great  many  learned  interpreters  of  the 
Scriptures  of  divine  truth,  recognizing  him  as  the  most 
distinguished  of  the  tribe  of  Benjamin,  have  decided  that 
the  oracle  has  reference  to  Saul  of  Tarsus.  ' 

We  are  told,  at  the  close  of  the  last  scene  in  the  life  of 
the  great  patriarch,  that  "  all  these  are  the  twelve  tribes 
of  Israel,"  .  .  .  .  "  every  one  according  to  his 
blessing,  he  blessed  them."  He  charged  them  concerning 
his  body,  and  said  to  them,  "  I  am  to  be  gathered  to  my 
people,"  and,  after  the  remarkable  custom  of  the  ancients, 
he  directed  them  in  reference  to  the  place  where  his  re- 
mains should  repose.  A  great  deal  of  interest  is  mani- 
fested, in  the  patriarchal  age,  in  reference  to  the  place  of 
burial  of  the  dead.  And  Jacob,  having  commanded  his 
sons,  in  reference  to  his  body,  "  yielded  up  the  ghost,  and 
was  gathered  unto  his  people." 

Thus,  gentlemen,  we  have  given  you  a  brief  summary 
of  the  lives  of  the  three  great  patriarchs,  Abraham,  Isaac 
and  Jacob.  You  will  find  in  the  lives  of  these  great  men 
as  much  of  the  truly  sublime  and  divine   in   history   and 


LECTURE   XX.  187 

special  providences,  as  there  is  in  the  whole  Bible  beside. 
One  remark  on  providence.  We  have  not  time  to  discuss 
it  now,  but  this  much  we  must  say,  that  in  harmony  with 
the  whole  creation,  with  the  power  and  goodness  displayed 
in  giving  birth  to  this  mundane  system,  would  it  not  be  a 
serious  reflection  upon  the  character  of  the  Creator  of  the 
Avorld,  to  suppose  for  a  moment  that  he  does  not  feel  the 
deepest  interest  in  its  destiny  ?  And  would  it  not  be  en- 
tirely compatible  with  his  glory  to  bring  this  grand  drama 
to  a  close  highly  honorable  to  himself,  to  his  government, 
and  to  the  subjects  of  that  government — so  wise,  so  pow- 
erful, so  benevolent  ?  There  is  only  one  way  in  which  we 
can  study  these  things  profitably,  and  that  is,  by  looking 
at  the  parts,  and  then  viewing  the  whole  in  reference  to 
the  several  parts.  This  rule  should  be  a  fixture  in  the 
minds  of  all  who  would  reason  aright  on  this  great  sub- 
ject.*    {Bell  rings.) 

*  This  is  one  of  the  peculiarities  of  Mr.  Campbell's  teaching. 
Having  analyzed  his  subject,  and  looked  at  each  point  by  itself,  or 
in  connection  with  other  points,  he  then  studied  each  point  as  re/a^ed 
to  the  whole.  And  this,  perhaps,  enabled  him  to  take  that  broad 
comprehensive  view  of  things  which  always  characterized  his  teach 
iugs.  M. 


188  LECTURE    XXI. 

LECTURE    XXI. 

Exodus,  xxiv,  xxv,  16. 

Gentlemen — We  now  commence  to  lecture  upon  that 
which  properly  pertains  to  what  we  call  religion;  not  re- 
ligion, however,  in  any  special  form  of  worship,  but  that 
which  enters  into  the  constituency  of  the  great  remedial 
system.  We  have  but  three  forms  of  religion,  to  which 
we  frequently  refer,  to-wit:  the  famih^,  the  national  and 
the  imperial  or  universal.  Society,  in  all  age-s,  from  the 
earliest  to  the  latest,  has  tended  toward  the  formation  of 
constitutional  governments.  But  these  governments  have 
never  attained  the  perfection  which  modern  institutions 
exhibit.  The  social  system  has  always  existed  in  some 
form.  It  began  in  the  family,  then  rose  to  the  tribe,  then 
to  the  nation,  and  culminates  in  the  world.  No  one  can 
study  ttie  heavens  astronomically,  and  not  observe  how 
the  very  same  economy  permeates  the  entire  area  of  all 
knowledge,  celestial  and  terrestrial.  We  have  the  sun  and 
fixed  stars,  also  the  wandering  stars,  called  planets,  and 
beside  these  there  is  another  class  called  comets,  which 
seem  to  pass  through  the  universe,  but  which  have  never 
been  fully  understood  by  astronomers. 

There  must  be  occasion  for  what  we  call  a  specialis  in 
the  government  of  nature.  Y/'e  must  have  general  laws, 
and  we  must  have  special  laws — in  other  words,  law  for 
a  part  and  law  for  the  whole.  In  the  animal  and  vegeta- 
ble kingdoms,  there  arc  principles  essential  to  their  exist- 
ence, and  these  principles,  or  immutable  laws,  may  be  va- 
riously arranged.  Hence,  in  order  to  understand  any 
science,  we  must   classify  its  principles.     We  see,  there- 


LECTURE    XXT.  180 

fore,  the  neccssit}'  of  Logic  in  presenting  all  science  in 
three  or  more  classes — the  genus,  the  species,  and  the  in- 
dividual. In  no  other  form  can  man  study  science  of  any 
kind.  Accordingly,  Logic  is  the  science  of  reason,  and 
in  this  we  have  the  individual  word,  the  species  or  kind, 
and  the  genus  of  it.  Philosophers  say  the  most  compre- 
hensive word  in  language  is  the  verb  to  he.  It  is  the  gen- 
erallissimo  of  all  words.  It  comprehends  God,  mind  and 
matter ;  every  thing  is  comprehended  in  the  Avord  heing.^ 
In  the  study  of  the  Bible,  and  of  all  systems  from  which 
we  derive  education  or  instruction,  we  must  enter  into  the 
elements — the  essential  philosophy — if  we  would  succeed 
in  our  undertaking. 

The  Bible  itself  is  a  book  of  facts — it  is  a  dramatic  vol- 
ume. It  is  the  drama  of  the  world,  and  that's  a  stage, 
'^  where  every  man  must  play  a  part." 

There  was  no  residuary  matter  at  the  creation.  There 
is  nothing,  therefore,  left  out  of  science ;  hence  the  world, 
in  its  entirety,  becomes  a  perfect  science.  We  have  in  all 
science  fundamental  and  sieneral  arrano-ements. 

We  come  now  to  a  study  of  infinite  importance,  and  of 
profound  interest  to  mankind — and  that  is,  the  study  of 
types.  We  need  the  study  of  types,  in  order  to  under- 
stand our  religion.  Religion  is  a  supernatural  institution  ; 
not  natural,  nor  yet  preternatural,  but  supernatural. 

Moses  was  a  great  type-founder,  and  he  gives  us  an  en- 
tirely new  font  of  types,  which,  by  special  study  on  our 

*  The  structure  of  language  is  highly  suggestive  of  this  fact. 
Every  proposition  has  a  subject,  copula  and  predicate.  Being  is 
always  asserted  in  the  copula,  and  this  precedes  the  action  or  state 
asserted  in  the  predicate.  Life  first  and  action  next,  is  the  law  of 
all  things.  Hence,  being  is  the  most  comprehensive  word  in  all  the 
area  of  human  speech.  M. 


"190  LEuTURE    XXI. 

part,  will  enable  us  to  become  thoroughly  acquainted  with 
the  typography  of  religion.  It  is  the  most  perfect  social 
arrangement  that  can  be  conceived  or  imagined;  and  we  are 
now  about  to  enter  upon  that  portion  of  oyr  labors  which 
we  deem  the  most  necessary  and  important  to  a  good  un- 
derstanding of  the  religious  system.  It  is  retrospective 
of  Avhat  we  had  in  the  patriarchal,  and  prospective  of 
what  we  have  in  the  Christian  institution.  We  shall,  there- 
fore, institute  rigid  and  thorough  examinations. 

Every  thing  here  is  providential.  Moses  himself  is  a 
phenomenon,  from  the  beginning  to  the  end  of  his  his- 
tory. He  was  exposed  to  death,  under  a  law  of  Egypt. 
He  was  put  into  an  ark,  and  placed  upon  the  river  Nile, 
in  the  midst  of  crocodiles.  His  own  sister  was  appointed 
his  guardian,  to  stand  upon  the  shore,  and  observe  this 
ark.  By  a  special  providence,  Pharaoh's  daug°hter  ap- 
pears upon  the  river  bank,  at  her  bathing  hour,  and  the 
ark  floating  along  at  that  point,  the  child  providentially 
cried.  That  cry  was  the  most  eloquent  oracle  ever  heard 
by  the  Egyptian  or  the  Jewish  people.  Pharaoh's  daugh- 
ter heard  the  cry,  and  dispatched  a  servant  to  look  into 
this  remarkable  occurrence.  She  found  the  infant  in  the 
bulrushes,  without  any  protector.  The  child  was,  provi- 
dentially, not  fortunately,  weeping.  It  was  immediately 
adopted  by  the  royal  princess,  being  an  exceedingly  beau- 
tiful child.  Beauty  has  sometimes  been  a  source  of  great 
sin,  and  sometimes  of  great  blessings.  Pharaoh's  daugh- 
ter's heart  was  captivated  by  the  beauty  of  the  infant 
Moses.  She  hired  a  nurse  to  take  care  of  him,  not  know- 
ing what  she  was  beginning  to  do.  So  the  child  was  prov- 
identially placed  in  the  proper  place  to  be  developed.  The 
word  Moses  means  drawn  out  of  the  water. 

The  Jewish   people,   were  blessed   in  this   remarkable 


LECTURE    XXr.  191 

man.  There  never  was  before  or  since  Moses,  a  man  who 
possessed  as  much  knowledge  of  God,  during  his  hibors 
of  twice  forty  years  duration  ;  half  of  Avhich,  were  spent 
in  leading  the  children  of  Israel,  and  the  other  half  in 
leading  the  life  of  a  courtier. 

We  make  these  remarks,  as  prefatory  to  the  study  of 
the  great  institution,  now  to  be  comprehended — the  reme- 
dial system  by  types.  It  is  a  noteworthy  fact,  gentlemen, 
that  our  types,  with  the  use  of  one  of  the  darkest,  black- 
est substances,  known — printer's  ink — have  been  the  light 
of  the  world.  And  it  is  a  singular  fact,  that  our  light 
comes  out  of  that  which  is  providentially  dark.  It  was 
providentially  arranged  that  light  should  spring  out  of 
darkness,  when  the  ingredients  are  rightly  arranged  and 
presented  to  the  vision.  It  was  thus  arranged,  that  these 
types  should  be  cast,  and  when  studied  and  put  in  their 
proper  places  to  be  read,  they  should  give  to  man  a  proper 
and  adequate  idea  of  the  arrangements  of  God.  There  is 
an  especial  order,  in  the  construction  of  the  tabernacle, 
which  was  built  by  the  divine  command,  and  which  great 
and  holy  house  of  the  Lord,  we  must  study  carefully,  if  we 
would  have  a  proper  appreciation  of  religion. 

We  have  taken  a  cursory  view  of  the  patriarchal  age, 
comprehending  the  drama  of  creation,  and  the  memorial 
biographies  of  the  patriarchal  fathers,  down  to  the  pres- 
ent period;  in  which  we  have  the  great  ideas,  that  per- 
meate, what  we  call  religion. 

Here  we  enter  upon  the  study  of  the  house,  first  show 
ing  in  its  position,  furniture,  etc.,  the  great  principles,  in 
harmony  with  the  laws  o'f  life.*    This  building  (the  Taber- 


*Mr.  Campbell  attached  the  greatest  importance  to  a  proper  un 
■derstanditig  and  appreciation  of  tlie  Tabernacle.     He  regarded  it  at? 


1 92  LECtURK     XXt. 

Tiacle)  uas  first  a  tent.  The  people  had  a  pilgrimage  to 
make,  and  carried  it  with  tliem  ;  hence,  the  whole  structure 
was  made  to  be  taken  down  luid  borne  by  men.  Being 
pilgrims  they  carried  their  furniture  with  them.  They 
pitched  this  tent,  wherever  they  stopped.  Those  whose 
business  it  was  to  carry  it,  belonged  to  the  family  of  Levi, 
while  the  high  priest  belonged  especially  to  the  family  of 
Aaron.  So  long  as  they  tarried  anywhere,  the  services 
were  going  on  in  the  sanctuary,  and  so  it  continued,  until 
they  came  to  the  promised  land — their  own  country.  There 
in  the  course  of  time  King  Solomon,  erected  a  splendid 
temple.  We  are,  therefore,  to  study  the  temple,  and  the 
tabernacle  at  the  same  time ;  for  although  the  tabernacle 
was  portable,  it  possessed  every  thing  pertaining  to  religion, 
and  in  the  temple,  was  nothing  more  nor  less,  than  was 
contained  in  the  tabernacle. 

The  chapters  read  this  morning,  gave  us  a  general  view 
of  the  commencement  of  it.  We  look  at  it  standing  Eas* 
and  West — longitudinally.  It  always  opened  to  the  rising 
sun.  There  w'ere  departments  for  the  outer  court,  the  inner 
court,  and  the  most  holy  court.  There  was  then  furniture 
for  the  court  that  had  a  back  to  it ;  then  there  was  furniture 
for  the  holy  place.     There  was  a  beautiful  curtain,  embossed 

containing  the  seeds  of  things — presenting  to  the  eye  the  whole 
remedial  system,  in  miniature.  During  the  discussion  of  this  sub- 
ject he  was  accustomed  to  spend  much  of  the  time  in  questioning  the 
class,  and  enforcing  upon  the  minds  of  all  every  particular  connected 
with  this  significant  type  of  the  redemption  through  Christ.  Of 
course  it  was  impossible  to  report  these  incidental  discussions,  and 
,  consequently  they  are  not  given  in  the  Lectures  that  follow.  This 
omission  must  necessarily  greatly  detract  from  the  interest  that  was 
always  felt  in  Mr.  Campbell's  discussion  of  this  subject.  Neverthe- 
less we  think  enough  is  given  to  present  every  thing  concerning  the 
Tabernacle,  in  a  clear  light.  M. 


I 


LECTURE    XXI.  198 

with  clionibim  between  the  liolj  and  most  holy — the  holiest 
of  all.  It  was  the  all  important  center  of  the  devotion 
of  the  people.  Now  we  have  three  states — the  state  of 
nature,  the  state  of  grace,  and  the  state  of  glory.  This 
is  enough  probably  for  the  present,  in  order  to  give  you 
the  outlines  essential  to  a  proper  appreciation  of  the  grand 
ideas  contained  in  this  magnificent  structure. 

The  art  of  printing,  and  the  art  of  figuring  in  mathe- 
matics, or  otherwise,  are  very  important  studies  in  order 
to  a  due  appreciation  of  this  institution.  We  have  an 
alphabet  printed  in  dark  colors,  favorable  to  the  human 
eye — the  black  letter — in  \Yhich  is  found  all  intellectual  and 
moral  light.  As  a  source  of  intellectual  light,  its  power 
is  exhibited  in  giving  significance^,  to  certain  pictures. 
Again  we  have  distinctions  embodied  in  the  vowels  and 
consonants  of  language.  Language  in  its  structure,  is  rep- 
resentative of  facts  and  ideas.  Now  we  have  the  eye  and 
the  ear,  wonderfully  adapted  to  the  entire  development  of 
man.  The  eye  is  the  most  important  of  all  our  means  of 
communicating  with  the  outer  Avorld,  and  for  this  reason 
we  have  letters  for  the  eye,  and  the  sounds  represented  by 
vowels  and  consonants,  for  the  ear.  Now,  a  man  of  intel- 
ligence, has  only  to  look  steadfastly  upon  these  symbols, 
and  by  and  by  every  idea  there  represented,  will  penetrate 
his  mind  and  permeate  his  heart.  It  is  true  that  the  let- 
ters of  the  alphabet  are  positively  arbitrary,  as  they  are 
used  to  represent  this  or  that  sound  ;  but  there  is  no 
other  way  of  representing  the  vocal  powers,  and  why 
may  not  technical  terms  be  employed,  provided  they  be 
clearly  defined,  and  the  definitions  strictly  adhered  to? 
We  find  that  a  great  deal  of  information,  has  been  derived 
from  pictures,  graven  by  the  chisel  upon  marble  pillars. 
A  great  deal  of  our  knowledge,  too,  is  communicated  by 
17 


194  LECTURE    XXII. 

the  ear.  Thus,  we  have  pictures  for  the  eye,  and  sound 
for  the  ear,  and  by  looking  upon  the  monument,  and  listen- 
ing to  the  interpreter  of  its  symbols,  we  may  comprehend 
and  appreciate  their  significance.     [Bell  rings.^ 


LECTURE    XXII. 

EXODUS   XXV,    17. 

Gentlemen — There  is  a  central  idea,  in  every  (properly 
so  called)  science.  There  is  a  grand  central  root  to  every 
science.  Take  for  example,  the  sciences  of  Geography 
and  Astronomy.  Now  the  root  of  the  first  is  merely  gee 
the  earth;  of  the  latter  astron^  a  star.  Hence,  the  whole 
science  of  the  earth,  is  founded  in  gee,  and  that  of  the 
heavens  in  astron.  These  roots  lie  back  of  all  terminology, 
hence,  the  importance  of  being  inspired  with  their  true 
significance.  Adam  was  called  upon  to  name  every  thing 
about  him — no  mean  task,  since,  according  to  our  philos- 
ophy, no  man  can  give  an  appropriate  name,  unless  he 
understands  the  difi'erential  characteristics  and  attributes 
of  the  object.  We  discover  Adam's  wisdom  in  the  fact, 
that  he  made  not  a  single  mistake,  inasmuch  as  they  were 
all  approbated  by  God,  and,  therefore,  scientific.  The  in- 
fallible test  to  which  Adam's  correctness  was  submitted, 
shows  that  he  must  have  had  an  extensive  fund  of  knowl- 
edge, so  far  at  least,  as  materiality  is  concerned. 

Now,  this  splendid  structure — the  tabernacle — which  we 
are  about  to  consider  in  detail,  is  one  of  the  most  impor- 
tant and   significant  of  all   studies.     We  have  Solomon's 


LECTURE    XXII.  195 

temple,  as  a  consummation  of  tlie  matter,  but  we  have 
first  tlie  tent,  already  mentioned — adapted  to  a  long  jour- 
ney of  forty  years,  in  the  -wilderness — which  was  the  ru- 
dimental  conception  of  all  that  was  stereotyped  in  the 
Jewish  temple.  We  take  first,  the  central  idea,  as  Moses 
gave  it — the  ark — which  means  chest,  and  may  be  of 
square  or  oblong  figure.  The  furniture  then  of  this  in- 
nermost palace,  speaking  with  reference  to  the  three  de- 
partments, to-wit :  the  outer  court,  the  holy  place,  and  the 
most  holy  place,  was  the  central  idea  of  the  three  depart- 
ments, which  represented  three  states,  called  the  state  of 
nature,  the  state  of  grace  and  the  state  of  glory.  The 
Christian  religion,  is  the  grand  development  of  these  three 
divisions.  The  outer  court,  therefore,  was  for  the  whole 
w^orld.  All  humanity  met  there — a  portion  only  congre- 
gated in  the  holy  place,  and  a  very  select  and  compar- 
atively small  portion,  entered  the  sanctum  sanctorum. 

Now  no  one  can  thoroughly  understand  and  appreciate 
Christianity,  who  has  not  thoroughly  mastered  what  we 
call  the  typography  of  it,  presented  here,  in  this  beautiful 
and  picturesque  representation,  whose  position,  intent  and 
object,  are  all  intimately  related  to  Christianity. 

It  was  made  to  stand  due  East  and  West.  In  the  outer 
court  yard,  of  parallelogramic  formation,  there  was  first 
of  all,  the  altar.  Entering  in  at  the  door,  the  first  object 
which  arrested  the  attention,  was  a  large  brazen  altar,  with 
horns  attached,  and  proper  garniture,  for  burning  with 
fire,  the  victims  that  were  laid  upon  it.  This  is  a  strange 
idea,  you  may  think,  to  bring  a  calf,  a  kid,  or  lamb — un- 
blemished— take  the  blood  from  its  neck,  and  place  it  in  a 
certain  basin,  for  a  certain  purpose — and  then  to  burn  to 
ashes,  the  body  of  the  victim  upon  the  altar.  But  it  is  all 
significant,  when  viewed  in  relation  to  the  remedial  system. 


196  LECTURE  XXII. 

But  we  must  look  particularly  at  the  outer  court  before 
we  come  to  the  sanctuary.  Here  then  was  the  great  bra- 
zen altar  of  burnt  offering.  Next  to  this  was  water,  in  a 
large  urn — Loutron — now  called  in  our  language  laver. 
This  vessel  of  water,  stood  on  the  right  side  of  the  door 
as  you  entered.  A  blood  off'ering  was  presented  every 
morning  and  evening,  and  beyond  this  was  the  laver,  where 
the  priests  washed  their  hands,  and  their  persons  if  nec- 
essary, free  from  every  speck  of  blood  which  might  be  on 
thom,  before  entering  into  the  holy  place.  We  must  have 
all  these  matters  fixed  in  our  minds,  as  well  as  their  posi- 
tion, before  we  are  prepared  to  appreciate,  the  intent  and 
meaning  of  the  institution;  and  the  objects  to  be  accom- 
plished by  it. 

It  is  next  to  be  remembered,  that  the  fire  on  the  altar, 
was  perpetual.  It  avms  kindled  first  of  ail  by  God  himself. 
This  gave  it  significance.  It  was  not  an  artistic  fire, 
kindled  by  the  hand  of  man ;  but  was  fiirst  adjusted  within 
our  knowledge,  at  the  sacrifices  off"ered  by  Cain  and  Abel. 
There  stood  Abel  and  Cain,  by  their  respective  altars — the 
one  with  a  blood  offering,  the  other  with  the  first  fruits  of 
the  soil.  We  remember  how  God  accepted  the  offering  of 
Abel,  and  left  Cain's  upon  the  altar.  Why  was  this?  We 
have  already  enlarged  upon  this  subject,  by  show^ing  that 
blood  underlies  the  whole  system  of  redemption,  and  that 
Abel  by  faith,  offered  a  better — a  more  acceptable  sacri- 
fice than  Cain,  inasmuch  as  it  was  a  bloody  sacrifice,  while 
his  brother's  was  bloodless.  No  thank  offering,  not  based 
on  faith,  ever  was,  or  ever  can  be  accepted  by  God,  This 
is  the  idea — without  the  shedding  of  blood  there  is  no  re- 
ligion, either  in  the  patriarchal,  the  Jewish,  or  the  Chris- 
tian age.  This  great  principle,  is  stereotyped,  through- 
out the  Old  and  New  Testaments,  and  in  the  Epistle  of 


LKCTUiii!:  xxir.  197 

Paul  to  tlie  Hebrews,  Ave  have  tlie  subject  discussed,  with 
that  infallible  knowledge,  given  by  God  to  that  remarkable 
man.  But  Ave  must  consider  the  tabernacle  with  reference 
to  its  garniture.  The  altar  stands  betAveen  the  heavens 
and  the  earth.  It  occupies  a  mediatorial  position,  between 
heaven  and  earth.  Nothing  placed  upon  the  earth,  Avas 
acceptable  to  God  *  It  Avas  placed  sufficiently  high,  to  be 
Avithin  the  reach  of  man,  and  was  consecrated  to  burnt 
offerings,  presented  to  the  Lord. 

The  fire  on  the  altar  first  came  doAvn  from  God,  and  is 
to  be  considered  the  hand  of  God.  It  Avas  a  perpetual 
fire,  kept  on  the  altar  from  day  to  day,  from  Aveek  to  Aveek, 
from  year  to  year.  It  Avas  the  duty  of  every  high  priest, 
during  his  administration,  to  attend  to  the  altar,  and  take 
care  of  the  fire,  Avhich  Avas  perpetual  for  hundreds  of  years. 
There  Avas  no  admission  to  the  altar,  except  by  blood,  and 
then  Avater.  After  the  priest  had  performed  his  duties  at 
the  altar,  he  Avashed  in  the  loutron.  For  this  reason,  the 
Apostle  Paul  has  called  the  Christian  Baptism  a  Avashing — 
the  Avashing  of  the  Ncav  Institution.  We,  then,  have  the 
altar,  the  laver,  the  blood  and  the  water. 

NoAv,  who  frequented  the  outer  court  ?  Was  it  a  select 
class,  or  those  called  the  Israelites,  that  Avere  alloAved  to 
stand  there  ?  We  ansAver,  all  men,  Avhether  Jcav  or  Gen- 
tile, had  a  riorht  to  stand  in  the  outer  court,  and  the  Avholo 
nation  had  the  rights  and   privileges   pertaining  to  that 

*  This  is  a  significant  fact.  When  Adam  fell  the  ground  was 
cursed  for  liis  sake,  and  since  then,  no  ofiTering  placed  upon  the  earth 
is  acceptaVjle  to  God.  Tlie  word  Hagioa — translated  holy — is  derived 
from  the  Greek  privative  « — which  means  separation  from — and^ee, 
the  earth.  Hence,  the  primary  meaning  of  holiness  to  the  Lord  is 
separation  from  the  earth — lifting  the  afiections  above  earthly  things, 
and  placing  them  on  God.  M. 


198  LECTURE   XXII. 

court;  but  there  vfove  other  courts — the  holy  places — 
where  only  certain  class.es  were  admitted.  The  outer  court 
WMis  free  to  the  whole  nation,  but  the  priest  alone  served  in 
the  sanctuary ;  and  before  he  could  do  this  it  was  neces- 
sary to  make  the  offering,  and  Avash  himself  in  the  laver, 
at  the  entrance  of  the  outer  court.  Having  entered  the 
sanctuary,  what  persons  do  w^e  find  in  the  first  room  ? 
Every  part  of  the  building  was  designed  to  be  symbolical 
of  some  thing.  The  priest  could  go,  after  the  preparation 
described,  into  the  holy  place,  to  Avorship.  The  holiest 
was  accessible  to  the  high  priest  only  once  a  year  ;  and  this 
was  necessary  to  consummate  the  purposes  of  the  institu- 
tion. The  high  priest  must  have  admission  into  the  divine 
presence,  and  in  the  holiest  place  there  was  constantly  a 
splendid  manifestation  of  the  divine  presence. 

Whenever  the  high  priest  appeared  in  the  holy  of  ho- 
lies, he  bore  on  one  shoulder  six  names,  and  on  the  other 
shoulder  six  names,  of  the  twelve  tribes  of  Israel ;  and 
upon  his  breastplate  were  four  rows  of  three  names  each, 
representing,  as  did  those  on  his  shoulders,  the  twelve 
tribes  of  Israel. 

We  omitted  to  remark,  while  on  the  subject  of  the  blood- 
sacrifice,  that  the  "  life  is  in  the  blood" — the  blood  is  the 
scabbard  of  life,  and  that  the  offering  of  blood  was  the 
offering  of  life. 

In  treating  of  any  topic  we  generally  take  a  survey  of 
the  subject-matter.  We  look  over  a  plantation,  standing 
on  some  commanding  point,  and  thus  become  acquainted 
with  its  outlines.  So  with  our  present  subject,  we  circum- 
navigate the  Avhole  area,  and  look  at  its  general  plan,  be- 
fore we  enter  into  its  minute  details.  But  the  grand  idea 
underlies  all  these.  The  figures  embodied  in  this  struc- 
ture are  all  pictures,  like  the  black  letters  of  the  printed 


LECTURE   XXII.  199 

page  before  us,  ^vhicli  constitute  tlie  fountain  of  our  intel- 
lectual light.  Just  so  with  spiritual  light,  coming  from 
the  blood.     There  is  an  analogy  here. 

In  reference  to  blood  as  a  sin-offering — an  offering  to 
expiate  the  sin  of  man,  we  have  to  say,  that  it  is  an  insti- 
tution which  never  could  have  occurred  to  the  human 
mind  by  a  priori  operation.  It  must  have  originated, 
therefore,  in  the  Divine  Mind,  and  thence  permeated  the 
mind  and  heart  of  man. 

We  must  next  look  at  these  symbols,  in  order  to  under- 
stand the  details  of  this  institution.  By  our  circumlocu- 
tion, we  will  ferret  out  the  secret  of  the  building.  We 
shall  find  every  thing  perfectly  adapted  to  its  purpose — 
first  the  blood,  second  the  water,  and  third  the  bread  of 
life.  All  these  arrangements  are  made  in  the  Divine 
wisdom.  We  have  access  to  the  first  court,  then  we  come 
to  the  inner  court,  and  finally  are  granted  admission  into 
the  Divine  presence,  and  that  is  the  acme,  the  culmina- 
tion, beyond  Avhich  the  human  mind  has  nothing  to  desire. 

We  have,  gentlemen,  in  this  remarkable  institution,  all 
that  enters  into  the  lattitude  and  longitude  of  the  whole 
Bible.     {Bell  rings.) 


200  LECTURE    XXIII. 

LECTURE  XXIII. 


EXODUS    XX7I. 


GENTLEMEN-:rMuch  has  been  read  and  spoken  in  regard 
to  order.  All  know  that  God  is  a  God  of  order,  but  the 
best  lesson  ever  read  upon  that  important  topic,  is  given 
in  the  construction  of  this  edifice — this  mystic  edifice — 
every  item  of  which  is  a  type.  Just  as  metallic  type,  in 
our  day,  are  used  for  the  purpose  of  communicating  knowl- 
edge to  mankind,  so  God  has  cast  a  font  of  type,  in 
which,  when  set  up  in  their  proper  places,  and  arranged 
according  to  the  Divine  economy  exhibited  in  them,  we  are 
enabled  to  read  the  whole  form  of  the  remedial  system. 

We  have  said  that  Moses  was  a  great  type-founder. 
We  now  add  that  he  had  the  best  education  of  any  man  on 
earth,  having  been  twice  forty  days  under  the  teaching  of 
God.  He  had  a  perfect  pattern  of  every  thing.  He  was 
not  left  to  vague  and  unprecise  descriptions,  but  so  care- 
ful was  the  Almighty  Architect  to  have  his  design  per- 
fectly accomplished,  that  as  Moses  descended  from  the 
mount,  He  charged  him,  saying,  ''  See  that  thou  make  all 
things  according  to  the  pattern  Avhich  I  showed  thee  in 
the  mount."  Hence,  there  was  not  a  blur  or  blot — not  a 
single  aberation  from  the  exact  image  which  he  had  re- 
ceived of  this  superlative  palace.  We  have  seen  already 
that  the  object  of  Deity  was  to  rescue  man,  to  redeem 
him,  which  has  been,  and  is,  and  ever  will  be,  the  noblest 
work  in  the  universe. 

Gentlemen,  when  we  look  at  the  planet  on  which  we 
live — look  at  it  geographically  and  geologically,  or  in  any 
other  way  in  which  science  can  penetrate  its  mysteries — 
we  find  it  to  be  a  great  storehouse.    We  dig  up  its  surface 


LECTURE     XXIII.  201 

and  find  that  the  elements  of  every  thing  animate  or  inan- 
imate are  there.  These  things  were  all  allotted  and  located 
in  the  best  conceivable  form,  and  for  what  purpose,  pray  ? 
Why  is  it  that  every  climate  does  not  produce  the  same 
things  ?  Why  have  we  to  dive  into  the  depths  of  ocean, 
or  tunnel  the  towering  mountains,  in  quest  of  precious 
metals  and  sparkling  gems  ?  Why  is  it  so  ?  These  are 
great  questions  to  those  who  are  inquisitive  as  to  the 
works  of  God,  and  when  answered  will  redound  to  His 
glory.  The  earth  has  a  skin,  as  has  man.  That  skin  is 
the  soil,  which  is  covered  with  the  sweetest  of  all  colors — 
made  to  suit  the  eye  of  man.  There  is  no  color  in  the 
whole  range  of  the  floral  kingdom,  that  affords  as  much 
pleasure^  to  the  eye  of  man  as  does  nature's  livery — 
green.  Every  thing  is  just  as  it  should  be — ^just  as  it 
was  intended  to  be.  All  the  water  and  all  the  earth  were 
measured  and  weighed  ;  and  nothing  was  found  wanting — 
nay,  so  perfect  is  nature  that  one  single  grain  of  addi- 
tional matter  might,  for  what  we  know,  throw  the  whole 
universe  out  of  equipoise.  One  single  ounce  abstracted 
might  convulse  the  system — throw  it  into  utter  confusion. 
Gentlemen,  there  is  a  natural  desire  on  the  part  of  man 
to  rise  hi«2;her  and  hio-her.  We  do  not  mean  to  create  new 
mind  or  matter.  There  is  nothing  more  to  create;  but 
the  capacity  of  man  for  the  acquisition  of  knowledge  has 
never  been  ascertained.  He  has  one  idea,  which  is  the 
differential  one,  that  ought  always  to  be  present  to  his 
mind.  As  we  have  repeatedly  said,  thegrand  distinguish- 
ing attribute  of  man  is  not  perpendicularity  of  position 
on  the  earth,  nor  yet  the  possession  of  external  and  inter- 
nal beauty.  But  it  is  the  c;ipMcity  and  power  to  appre- 
ciate a  moral  idea.  That  power  you  can  not  impart  to  any 
other  creature  on  earth.    There  is  nothing  that  flies  in  the 


202  LECTURE  XXIII. 

air,  swims  in  the  water,  or  treads  the  face  of  earth,  that 
can  be  taught  to  appreciate  a  moral  relation  or  obligation. 
Hence,  man,  mortal,  erring  man,  stands  pre-eminently 
above  all  creation  beside.  This  is  the  glory  of  man. 
Now,  this  whole  book  was  gotten  up  for  the  express  pur- 
pose of  impressing  upon  man  a  true  appreciation  of  his 
moral  relations.  They  could  never  have  been  taught  him 
in  any  other  way,  under  the  conditions  of  his  being  ;  for, 
mark  it,  zvhat  God  does  is  best.  There  is,  in  all  his  works, 
a  perfect  adaptation  of  means  to  ends ;  consequently, 
every  thing  in  the  material  universe  is  a  prodigy.  There 
are  more  than  ten  thousand  different  items  entering  into 
the  constituency  of  man,  and  every  one,  though  distinct 
in  itself,  marvelously  and  harmoniously  blended  into  one 
grand  and  wonderful  whole.  Behold  his  eyebrow,  as  its 
wonders  are  revealed  by  the  microscope  !  How  wonder- 
fully it  is  adapted  to  shield  the  sensitive  organ  of  vision 
from  injury.  How  greatly  it  surpasses  all  the  artistic  ma- 
chinery of  man's  invention  ;  and  yet  there  is  not  a  single 
hair  in  that  eyebrow  which  is  not  itself  a  prodigy.  Is  it 
not  a  wonderful  indication  of  divine  wisdom?  Now,  we 
should  never  have  thought  of  building  a  tabernacle  like 
this,  independent  of  supernatural  instruction.  Hence,  it 
required  a  programme,  as  God  could  not  superintend  it, 
physically  or  metaphysically.  *It,  therefore,  became  ex- 
pedient that  he  should  give  a  perfect  model  of  every  por- 
tion of  it,  and  that  to  Moses,  who  was,  above  all  other 
men,  possessed  of  the  greatest  natural  endowments,  the 
the  finest  constitution,  aud  the  most  eminent  acquired  fit- 
ness, to  take  charge  of  the  undertaking.  Think  of  a  man 
living  to  be  one  hundred  and  twenty  years  old  without 
losing  a  single  power  of  mind  or  body!  He  was  as  young 
in  his  last  days  as  in  his  earliest   maturity.     He  was  the 


LECTURE  XXIII.  208 

man  for  the  place.  So  perfectly  was  he  admired  and  con- 
fided in  by  the  people,  that  it  is  truly  remarkable  that  God 
should  bury  him,  himself,  where  no  man  could  ever  find 
his  remains.  He  interred  Moses  in  the  earth,  but  no 
mortal  man  knows  where.  Moses  has  not  only  been  hon- 
ored as  the  meekest-  man  of  earth,  but  no  man  has  risen 
out  of  humanity  with  whom  God  spake  face  to  face,  for 
days  and  days,  as  he  did  with  Moses. 

We  are  greatly  indebted  to  the  Author  of  all  Good  for 
the  detailed  account  given  here  of  this  sanctuary,  which 
was  to  be  a  programme,  a  typical  figure  of  every  item  that 
enters  into  the  scheme  of  the  redemption  of  man. 

This  mystic  palace,  whose  architect  was  God.  is  the 
study  of  all  studies,  to  interest  the  man  of  taste,  even  if 
he  has  no  religious  feelings.  There  is  a  myriad  of  inter- 
esting facts  in  the  arrangement  of  the  whole  edifice. 

All  the  precious  metals,  are  brought  together  here — all 
the  gems  of  costly  price,  are  here  collated,  and  no  man 
on  earth  was  ever  so  richly  and  gorgeously  dressed,  as 
Aaron,  the  brother  of  Moses,  when  at  the  altar.  He  had 
a  splendid  cap,  beautifully  engraven  with  clear  cgipital  let- 
ters of  marvelous  significancy,  and  richly  ornamented 
Avith  fine  jewels,  and  others  engraved  with  the  names  of 
the  twelve  tribes  both  upon  the  shoulders  and  breast,  were 
representative  and  symbolic  of  the  great  ideas  in  harmony 
with  the  building  of  the  tabernacle. 

The  importance  of  this  structure,  may  be  estimated 
from  the  fact,  that  there  is  no  comparison  to  be  instituted, 
between  the  programme  and  history  of  the  building,  and 
the  account  given  of  the  whole  original  creation — the  six 
day's  labor  of  God.  We  read  the  latter  in  a  single  chap- 
ter ;  but  in  the  details  of  the  tabernacle,  we  have  chapter 


204  LECTURE   XXIV. 

after  chapter,  and  book  after  book,  and  then  we  have  a 
recapitulation  of  the  wliole,  in  the  book  of  Deuteronomy.* 
{Bell  rings.) 


LECTURE  XXIV. 

Exo        xxxvin. 

Gentlemen — Aaron,  who  occupies  so  important  a  posi- 
tion in  the  worship  of  the  tabernacle,  is  a  mystic  sort  of 
personage  as  Ave  use  the  word  mystic,  which  comprehends 
what  is  merely  shadowed  before  us.     The  black  letters  be- 

*  The  following  minute  description  of  the  Tabernacle  will  assist 
the  reader  in  forming  a  proper  conception  of  this  wonderful  and 
significant  type : 

1.  "The  structure  of  the  tabernacle;  which  was  made  accord- 
ing to  the  copy,  model,  or  pattern,  minutely  given  to  Moses  in  the 
mount  by  Jehovah  himself,  with  a  strict  charge  to  be  very  exact  in 
executing  'the  heavenly  plan.  Exod.  xxv,  40;  xxxvi,  1.  Bezaleel 
and  Aholiab  were  inspired  by  tlie  Spirit  of  God,  to  construct  this 
holy  tabernacle  a'ccording  to  the  Divine  plan.     We  noticC; 

1.   "The  court  within  which  the  tabernacle  stood. 

"  Its  length  was  one  hundred  and  seventy  five  feet,  and  its  breadth 
eighty-seven  feet.  This  court  had  thirty  pillars,  at  the  distance 
of  eight  and  a  half  feet  from  each  other,  and  a  curtain  fastened 
from  one  pillar  to  the  other.  The  entrance  was  from  the  east  side, 
through  a  curtain.  Into  this  court  the  whole  nation  was  permitted 
to  enter.  David,  perhaps,  alluded  to  it  when  he  said:  'Enter  into 
his  gates  with  thanksgiving,  and  into  his  courts  with  praise.'  Ps.  c, 
4.  'J'liis  court  was  surrounded  with  another  in  Solomon's  temple, 
and  called  the  Court  of  the  Gentiles. 

"The  tabernacle  was  fifty-five  feet  long,  eighteen  feet  broad,  and 
eighteen  feet  high.     It  was  divided  into  two  apartments.     The  first 


LECTURR  xxrv.  205 

fore  us  would  be  mystic,  as  indicative  of  the  sounds  of 
tlie  liuman  voice,  were  it  not  for  tlie  (so  called)  conven- 
tional agreement  as  to  their  significance,  which  is  an  ar- 
bitrary arrangement  for  the  convenience  of  mankind. 

There  is  a  beautiful  typography  instituted  in  language, 
by  Him  who  first  tauglit  man  to  speak. 

In   this  book  we  have  a  world  past,  and  a  world  to 

is  called  'the  first  tabernacle,'  and  'the  sanctuary,'  and  was  thirty- 
six  feet  long.  Tiie  second  apartment  is  called  'the  second  taberna- 
cle,' or  'the  most  holy  place;'  and  was  eighteen  feet  square.  The 
entrance  from  the  court  to  tlie  tabernacle  was  on  the  east  side, 
through  a  vail ;  and  the  entrance  from  the  sanctuary  to  the  most 
holy  place  was  also  through  a  vail,  which  was  rent  at  the  death  of 
Christ.  Into  the  first  tabernacle  none  but  those  of  the  tribe  of 
Levi  were  permitted  to  enter;  and  into  the  most  holy  place  none 
was  allowed  to  enter  except  the  high  priest,  and  that  only  on  the  day 
of  atonement.     We  proceed  to  consider, 

II.  "The  most  remarkable  utensils  or  contents  of  the  different 
apartments. 

"  First.     Between  the  court  and  the  tabernacle  stood, 

1.  "  A  vessel  called  the  '  brazen  laver,'  in  which  the  priests  washed 
their  hands  and  feet,  whenever  they  went  to  offer  sacrifices,  or  go 
into  the  tabernacle,  to  signify  their  natural  impurity  and  unworthi- 
ness,  and  their  need  of  being  washed  with  the  blood  and  Spirit  of 
Christ.  And  although  the  priests  were  washed  at  their  consecra- 
tion, yet  they  were  to  wash  their  hands  and  feet  every  time  they  offi- 
ciated, on  pain  of  death,  intimating  the  continual  guilt  they  con- 
tracted in  their  daily  employments  and  converse  in  the  world. 
Exod.  XXX,  17-22.  Solomon  made  a  molten  sea,  of  great  capacity, 
and  ten  lavers.     1  Kings  vii,  26  ;  2  Chron.  iv,  5. 

2.  "Next  to  it  was  the  brazen  altar,  of  burnt-offerings,  which  it 
both  supported  and  sanctified.  It  was  nine  feet  square,  and  five  and 
a  half  feet  high.  Upon  this  altar  was  a  square  grate,  on  which  was 
the  fire,  first  kindled  miraculously,  and  kept  perpetually  burning. 
On  the  corners  of  this  altar  were  horns  of  shittim  wood  overlaid 
with  brass,  which  prevented  the  victims  from  falling  off,  and  to  these 


206  LECTURE   XXIV. 

come,  presented  in  their  typography.  When  we  speak 
of  the  ^vorld  to  come,  we  do  not  use  the  word  "  worhl " 
merely  in  the  sense  of  age.  The  term  "world"  is  fre- 
quently confounded  with  the  term,  earth.  A  man  going 
around  the  earth,  is  not  going  around  the  world,  by  any 
means.  The  words  cosmos  and  gee,  are  not  more  different, 
than  the   meanings    they  convey.     This  book,  however, 


they  were  sometimes  bound,  when  about  to  be  sacrificed.     Exod. 
xxvii,  1--8 ;  Lev.  ix,  24.     We  now  enter, 
"Secondly:  The  first  tabernacle. 

1.  "On  the  leftside  we  behold  the  great  golden  candlestick,  the 
richest  ornament  of  the  tabernacle. 

"  It  had  three  branches  on  the  one  side  of  the  stem,  and  three  on 
the  other  side,  and  at  the  top  of  each  branch,  and  on  the  stem,  was  a 
lamp.  It  was  the  priest's  duty  to  trim  these  lamps,  morning  and 
evening.  This  was  a  most  useful,  as  well  as  a  most  ornamental, 
utensil  in  a  room  which  had  no  windows. 

2.  "  At  the  right  hand  stood  the  table  of  shew-bread,  three  and  a 
half  feet  long,  one  foot  broad,  and  two  and  a  lialf  feet  high.  Upon 
this  table  lay  twelve  loaves,  six  on  a  pile.  These  were  changed 
every  Sabbath  day,  and  the  old  bread  belonged  to  the  priests. 

3.  "Near  to  the  vail  of  the  most  holy  place  stood  the  altar  of  in- 
cense overlaid  with  gold,  one  and  three  quarter  feet  square  and 
three  and  a  half  feet  high.  On  this  table  the  incense,  was  burnt 
morning  and  evening.  Exod.  xxx,  1--10.  This  incense  of  spice  was 
very  necessary  to  remove  the  ill  odors  from  the  sanctuary  occasioned 
by  the  sacrifices,  and  to  denote  the  acceptablenees  of  the  services  of 
the  sanctuary  before  God. 

''  We  now  pass, 

"Thirdly:  Through  the  rent  vail,  into  the  most  holy  place. 
Here  we  behold  the  mysterious  and  the  most  significant  fixture,  the 
<ark  of  the  testimony,'  and  which  was  also  called  'the  ark  of  the 
covenant.'  Exod.  xxv,  22;  Joshua  iv,  7.  It  was  four  and  a  half 
feet  long,  two  and  three  quarters  broad,  and  two  and  three  quarters 
feet  high.  None  but  the  priests  were  permitted  to  touch  it,  and  only 
the  Kohathites,  a  part  of  the  sacerdotal  family,  were  allowed  to 


LECTURE    XXIV.  207 

spans  the  arch  of  time,  past  and  to  come ;  but  it  does  not 
span  the  Geograpliy  of  Earth.  It  is  an  adumbration  of 
the  divine  purposes  in  reference  to  man.  This  is  a  capi- 
tal and  differential  idea,  that  while  it  rests  upon  the  past, 
it  spans  the  eternal  future ;  hence,  time  present  is  a  mere 
isthmus,  stretching  between  two  continents.  It  is  a  mere 
connective,  between  the  past  and  future. 

Now,  as  there  can  be  nothing  known,  except  through 
the  known,  we  must  have  a  new  font  of  type.  Moses  was 
the  first  man  who  received  them.  A  grand  ladder,  com- 
posed of  shining  angels,  reaching  from  one  to  another, 
extended  from  Heaven  to  Mount  Sinai ;  and  upon  this 
splendid  monumental  ladder,  the  stones  were  carried,  from 
Moses  to  the  Lord,  who  engraved  upon  them,  with  his 
own  hand,  the  whole  category  of  the  relations  between 
God  and  man,  and  between  man  and  man ;  and  then  re- 
turned them  to  Moses.  But,  for  the  good  of  the  world, 
the  precious  tables  were  broken.  When  Moses  came 
down  from  the  mount,  after  an  absence  of  forty  days,  he 
was  so  overwhelmed  with  distress,  by  the  crime  of  Aaron, 

carry  it.  Hence  Uzzali  was  punished  with  death  for  touching  it 
2  Sam.  vi,  7.  Within,  or  before  the  ark  were  deposited  the  golden 
pot  of  manna  and  Aaron's  rod  that  budded.  Heb.  ix,  4.  The  ta- 
bles of  the  law,  on  which  the  ten  commandments  were  engraven, 
were  deposited  within  the  ark. 

"  The  top  of  this  ark  was  covered  by  a  lid  of  solid  gold,  and  is  called 
'the  mercy  seat,'  or  '  propitiation,"  On  each  side  of  the  lid  were 
figures  called  cherubim,  their  faces  toward  each  other;  and  both  of 
them  with  their  heads  somewhat  inclined  as  looking  down  upon, 
contemplating,  and  admiring  the  'mysteries'  typified  by  the  ark 
and  mercy  seat  on  which  they  stood.  Their  outstretched  wings 
covered  the  whole  mercy  8ea.t."—Freys  Scripture  Types^  vol.  1, 
pp.  143-6. 


^08  LECTURE    XXIY. 

and  the  idolatry  of  the. people,  that  he  let  the  tables  fall 
from  his  hands  and  they  were  broken.  This  gave  rise  to 
a  second  edition — being  a  perfect  copy,  in  every,  even  the 
minutest  point,  of  all  that  the  first  contained.  Hence,  we 
have  twice  had  the  handwriting  of  God,  containing  his 
laws  to  man,  and  with  it,  we  have  a  font  of  type,  to  ex- 
plain them  to  the  world.  And,  in  order  to  enable  us  to 
understand  the  law,  we  have  line  upon  line,  and  lesson 
upon  lesson,  written  and  rewritten  in  this  book. 

We  have  said,  gentlemen,  and  now  reiterate  it,  that  no 
man  can  understand  the  Christian  religion,  who  does  not 
understand  the  Jewish  religion. 

The  summum  honum  of  all  religion,  is  to  bring  parties 
at  variance,  into  harmonious  co-operation.  Hence,  in  all 
religions,  no  matter  what  may  be  their  origin — whether 
you  call  them  Pagan,  Mahometan,  Jewish,  or  Christian, 
this  idea,  in  some  form,  underlies  them  all.  It  presup- 
poses an  alienation,  between  God  and  man ;  and  religion, 
comprehends  the  means  of  reconciliation  and  union.  We 
care  not  by  what  name  you  call  it,  whether  Calvinistic  or 
Arminian — Trinitarian  or  Unitarian,  if  its  philosophy  fail 
to  accomplish  this  great  and  fundamental  object,  it  can 
lay  no  just  claims  to  the  name — religion.* 

*  The  foregoing  is  rather  an  abstract  than  a  report  of  the  lecture 
delivered  this  morning.  President  Campbell  spoke  but  a  short  time, 
and  most  of  that  was  occupied  in  reiterating,  and  impressing  upon 
the  minds  of  students  what  he  had  already  said,  upon  the  subject 
of  the  tabernacle. — Reporter. 


LECTUHR    XXV.  209 

LECTURE   XXV. 


EXODUS   XXXVIII. 


[Several  questions  were  handed  Mr.  Campbell  by  stu- 
dents this  morning,  amoii>  which,  he  noticed  one  in  ref- 
erence to  circumcision,  and  another  inquiring  as  to  the 
significance  of  the  golden  candlesticks.  We  report  a  few 
words  that  he  said  .concerning  circumcision,  as  they  will 
seem  to  introduce  the  subject  proper  of  the  Lecture — 
Rep.] 

Gentlemen — The  word  "circumcision,"  from  circum, 
around,  and  ccedo,  to  cut,  means  simply,  cutting  round 
about.  It  was  Avhat  we  call  a  type.  Perhaps  this  word 
may  not  now  be  understood,  as  we  use  it ;  but  you  know, 
every  letter  in  the  English  Alphabet,  is  called  a  type — 
types  of  the  sounds  of  the  human  voice,  made  so  by  ar- 
tistic arrangement.  There  is  no  similarity  between  the 
letter  C,  and  the  sound  represented  by  it,  but  the  vowel 
sound  of  0,  is  a  very  beautiful  representation.  All  the 
efforts  of  the  Greeks  and  others,  to  make  the  letters,  rep- 
resent the  sounds,  were  in  vain,  and  it  is  noAV  too  late  to 
form  a  new  Alphabet.  There  never  was  a  convention, 
called  or  assembled,  for  such  a  purpose,  within  our  knowl- 
edge ;  and,  therefore,  the  use  of  the  word  "  conventional," 
in  reference  to  this  subject,  is  merely  a  metaphorical  ex- 
pression. An  agreement  to  spell  words,  in  a  particular 
way,  may  be  properly  called  conventional.  God  first  spoke 
to  man,  and  that  is  proof  positive  that  language,  is  a  rev- 
elation— in  other  words  that  God  is 'the  Author  of  lan- 
guage. We  noticed  this  fact  in  the  case  of  Adam,  while 
yet  in  the  school  of  God,  and  before  he  gave  names  to  the 

IS 


210  LECTURE    XXV. 

animals,  round  about  him.  And  we  presume  to  say,  that 
his  names,  were  not  arbitrary  any  more  than  biped,  quad- 
ruped and  multiped,  though  the  representative  character 
of  names  is  partially  artistic. 

The  Divine  mind,  gave  to  man  a  typography  of  religion 
It  was  to  give  to  man  supernatural  vision — to  introduce 
him  into  the  sanctum  sandormu  jf  the  universe,  and  there 
to  give  him  an  embodiment,  in  a  form  adapted  to  his  reason, 
of  all  the  elements,  that  entered  into  the  constituency  of 
religion.  We  have  before  observed,  that  the  etymology 
of  "religion,"  indicates  a  new  institution.  There  is  no 
religion  in  heaven,  nor  is  there  an}^  need  of  it  there.  Yet, 
you  often  hear  our  pulpits  talking  about  religion  in  heaven. 
There  is  no  such  thing.  Why?  Because  there  are  no 
parties  there  to  reconcile.  All  is  harmony.  It  is  only 
necessary  in  a  state  of  revolt  or  alienation.  Man  is  to  be 
reconciled  to  God,  and  when  done,  it  is  done.  What  is 
pure  religion,  but  reconciliation,  between  alienated  man, 
and  insulted  God?  Clear  and  patent  just  here,  is  the 
language  of  the  Apostle,  when  he  says,  "  I  beseech  you 
in  Christ's  stead,  be  ye  reconciled  to  God."  This  is  re- 
ligion— the  grand  idea.  If  we  are  reconciled  to  God,  He 
is  to  us.  Hence,  when  Paul  speaks  to  the  Gentiles  on  this 
subject,  he  uses  the  words  "  to-wit — "  the  only  time  they 
are  used  by  him  in  the  Bible — as  much  as  to  say,  I  will 
explain  to  you  what  it  means  ;  to-wit:  "God  was  in  Christ, 
reconciling  man  to  himself"  The  intent  and  purpose  of 
religion,  was  to  bring  man  out  of  a  state  of  anarchy  and 
revolt,  to  a  state  of  order  and  friendship  with  God.  All 
other  considerations  in  regard  to  religion,  are  merely  sec- 
ondary matters.  "-We  beseech  you — be  ye  reconciled  to 
God."  What  does  it -mean?  Is  the  whole  Christian  re- 
ligion in  one  short  period?     God  was  in  Christ,  and  he  was 


LECTURE   XXV.  211 

to  minister  what?  He  was  to  reconcile  us  to  God,  and 
make  it  honorable  in  God,  to  forgive  us.  Two  grand  ideas 
embody  it  all — first,  to  be  reconciled — secondly,  to  glorify 
God. 

When  we  look  at  the  tabernacle,  the  grand  divisions 
first  arrest  our  attention :  1st,  the  outer  court — the  natural 
state.  2nd,  the  holy  place — the  state  of  grace.  3d,  the 
most  holy — the  state  of  glory.  Hence,  the  first  inclosur« 
WHS  for  the  whole  world — the  Jew,  the  Gentile,  the  Sama- 
ritan, etc.,  w'hen  once  naturalized.  The  holy  place  was  for 
the  priest,  and  the  third  and  last,  the  holiest  of  all,  rep- 
resented heaven,  and  taken  altogether,  they  present  a 
full-orbed  view,  of  the  three  estates  of  man. 

The  perpetunl  fire  kept  up  by  the  priests,  was  not  merely 
to  consume  the  flesh,  thrown  upon  the  altar;  but.it  was  a 
symbol  of  that  consumption,  which  shall  come  upon  those, 
who  refuse  to  be  reconciled  to  God,  through  his  Son  Jesus 
Christ.  And  as  the  substitutive  symbols  of  reconciliation, 
the  lamb,  the  kid,  the  ox,  etc.,  were  consumed  by  fire, 
there  was  an  atonement,  wdiich  in  the  Anglo-Saxon  means 
to  make  at  one.  The  atonement  was  the  effect,  but  the 
material  was  called  the  sacrifice.  There  was  no  atonement, 
but  through  blood,  and  from  this  fact  we  learn  the  signifi- 
cance of  the  expression,  "  blood  is  the  scabbard  of  life." 
At  one  was  to  be  brought  about,  by  blood;  and  there  could 
be  no  reconciliation  to  God,  save  through  death. 

There  were  no  rays  of  the  sun,  no  glimmering  of  the 
pale  moon,  and  no  twinkling  light  of  the  stars  in  the  holy 
room.  It  was  made  impervious  to  the  light;  hence,  the 
necessity  of  artificial  light,  and  this  was  the  purpose  of 
the  golden  candlesticks.  When  the  priest  enters,  he  sees 
a  handsome  table  with  the  bread  of  life  upon  it,  and  the 
light  of  life  and  the  water  of  life,  all  of  which  were  hap- 


212  LECTURE    XXV. 

pily  represented  in  tlie  furniture  and  appointments  of  this 
room.  There  was  a  beautiful  symbol  of  what  we  call  the 
light  of  reconciliation — called  the  light  of  life  in  the  Holy 
Scriptures.  Here  we  have  the  incense  burning,  while  the 
worshiper  is  in  communion  with  God  ;  and  this  is  the  state 
of  the  true  church  now — communion  with  God. 

Observe  we  have  pictures  in  the  innermost  place.  These 
•vere  of  beautiful  form,  and  cunning  work,  showing  that, 
the  intercourse  between  heaven  and  earth,  was  conducted 
by  special  arrangement  through  angels.  Angel  is  purely 
an  official  name,  and  means  a  messenger ;  and,  therefore, 
they  are  ministering  spirits,  that  is,  servants  of  Christ — 
messengers  to  wait  upon  him.  Hence,  in  the  holiest  place 
there  were  pictures  of  angels,  who  were  always  present 
there. 

There  is  a  curious  passage  in  the  New  Testament, 
which  we  pause  to  notice  here,  made  by  the  Apostle  Paul, 
concerning  the  ladies,  and  their  dress.  They  were  not 
allowed  to  go  unvailed  into  the  primitive  church.  This 
became  a  topic  of  so  much  importance  that  Paul  took  no- 
tice of  it  in  his  writings.  They  were  not  to  appear  at 
worship  without  vails  over  their  faces  ;  for  there  were 
spies  always  present  to  see  if  any  thing  was  done  calcu- 
lated to  engender  strife  with  Cesar.  These  spies  came  to 
observe  their  worship,  hence  it  became  necessary  that  the 
ladies  should  wear  vails,  to  screen  their  faces  from  the 
stare  of  loungers  and  rude  Gentiles,  who  frequented  the 
churches. 

In  this  building,  we  are  looking  at  humanity  in  its  pro- 
gress from  nature,  through  grace,  to  glory.  The  Laver  and 
Altar  are  the  two  grand  principles  of  the  remedial  system. 
Blood  takes  away  the  guilt,  and  water  takes  away  the 
stain — blood    for  the  criminality,  water  for  the   pollution. 


LI-:CTURK   XXV.  213 

Baptism  is  not  symbolic  of  cleansing,  because  cleansing 
is  itself  a  symbol,  and  Aye  can  not  have  a  symbol  of  a 
symbol,  but  we  can  have  a  type. 

Onojnatopceia,  a  rhetorical  Greek  figure,  gave  birth  to 
pronunciation,  expressive  of  the  connection  that  may 
exist  between  the  objective  and  subjective  ideas.  Now, 
any  person  may  go  to  the  water,  and  strike  it  with  almost 
any  thing  having  a  flat  surface,  producing  the  sound  bap ; 
or  with  the  edge  and  produce  the  sound  dijj.  This  illus- 
trates the  use  of  the  Greek  onomatopasia.  It  was  a  figure 
of  high  esteem,  and  much  used  in  the  Roman  and  other 
tongues,  and  so  it  is  now  in  all  countries. 

"  Onomatopgeia,  a  name  of  sound 
By  which  the  meaning  will  be  found." 

Hence,  we  have  bap,  dip  and  plunge.  We  cast  a  large 
stone  into  the  water,  and  it  says  plunge,  almost  as  plainly 
as  we  can  speak  it.  Thus,  gentlemen,  you  find  in  the 
rhetorical  and  logical  use  of  this  terminology  the  rule  that 
makes  the  eye  help  the  ear,  and  the  ear  help  the  eye — the 
two  great  media  of  knowledo-e  to  man. 

The  light  in  the  outer  room  of  the  tabernacle  was  alto- 
gether artistic.  The  holiest  of  all  was  separated  from  the 
other  compartments  by  curtains,  through  which  the  high 
priest  entered  to  the  throne  of  grace.  Here  are  the  pic- 
tures of  angels.  Hence,  the  holiest  of  all  was  a  type  of 
Heaven,  where  God  is  seen  and  worshiped  in  his  imme- 
diate presence;  hence,  angels,  ministering  spirits,  are  sent 
from  the  divine  presence  to  the  church.  They  are  minis- 
ters of  the  Divine  government,  as  men  are  ministers  of 
the  human  governments,  which  they  serve.  There  are  vast 
numbers  of  angels  in  the  service  of  God.  We  are  told 
that  God  makes  the  winds  his  angels,  and  his  ministers 
flames  of  fire.     The  lightning  is  a  special  minister  in  the 


214  LECTURE   XXV 

service  of  God,  and  by  sucli  instrumentalities  He  executes 
his  wrath  and  judgments ;  hence  they  are  called  ministers, 
under  the  direction  of  the  Great  Head  over  all.  Under 
Christ  are  orders  and  ranks  throughout  the  universe.  We 
are  told  by  Paul,  that  angels,  kingdoms,  principalities,  etc., 
are  put  under  the  control  of  the  Son  of  God.  What  a 
grand  and  glorious  office  is  that  of  Supreme  Ruler  of  the 
universe.  Before  Christ  gave  up  his  earthly  office  he  con- 
tinued to  educate  his  disciples,  in  the  peripatetic  school. 
He  took  them  Avith  him,  into  the  mountains,  through  the 
plains,  and  over  the  waters,  and  continued  to  instruct 
them,  in  this  manner,  for  the  space  of  three  and  a  half 
years  (more  or  lesa),  before  He  gave  them  permission  to 
teach.  Christ  was  an  embodiment  of  exousia — the  legisla- 
tive, the  judicial  and  executive  powers  were  all  in  his 
hands — three  divisions  essential  to  all  well-organized  so- 
ciety. He  was  autocratic  in  this  respect — all  authority  in 
heaven  and  earth  being  placed  in  his  hands.  Here,  then, 
gentlemen — think  of  it ! — we  have  a  man,  the  Son  of  God 
and  the  Son  of  Man,  rising  from  a  lowly  and  humble  con- 
dition to  the  highest  peak  within  the  mental  contempla- 
tion of  humanity — possessing  paramount  authority  over 
the  entire  universe,  having  angels,  authorities  and  princi- 
palities subject  to  him.     (Bell  rings.) 


LECTURB    XXVI.  216 

LECTURE  XXVI. 


EXODUS    XXXVIII. 


[The  class  again  read  the  thirty- eighth  chapter  of  Ex- 
odus. Owing  to  the  pressure  of  other  engagements, 
President  Campbell  spoke  but  a  few  moments  this  morn- 
ing, and  barely  referred  to  the  chapter  read.] 

Gentlemen — No  voice  on  earth  is  so  various  in  sound 
as  is  the  human  voice.  Among  a  thousand  acquaintances 
you  readily  recognize  each  one,  by  the  voice  alone.  The 
wild  beasts  of  the  forest,  as  well  as  all  the  varieties  of  do- 
mestic animals,  have  sounds  and  intonations  peculiar  to 
the  species,  but  rarely  to  the  individual.  The  lion  has  the 
lion's  voice,  the  tiger  the  tiger's,  and  so  with  the  horse 
and  the  ox.  The  songsters  of  the  grove  rejoice  in  spring 
time,  with  a  remarkable'harmony  and  homogeniety  of  mu- 
sical sounds  ;  yet  all  these  have  a  language.  We  call  it 
language,  because  it  has  significance  among  themselves, 
and  is  promptly  understood  by  them.  No  one  well  read 
in  natural  history  need  be  told  that  certain  species  of  birds 
and  animals  place  guards  or  sentinels  around  their  places 
of  resort  or  abode,  to  give  signals  upon  the  approach  of 
danger.  This  is  a  remarkable  attribute,  and  indicates  an 
approach  to  the  wisdom  and  understanding  of  man.  Such 
analogies  permeate  the  entire  scale  of  being.  There  is 
also  a  remarkable  adaptation  of  the  different  grades  of 
animate  being  to  the  requirements  of  their  respective  con- 
ditions. There  is  an  adaptation  to  climates  and  atmos- 
pheres, as  caused  by  the  revolutions  and  changes  of  our 
planetary  system,  and  if  we  look  into  the  rivers,  seas  and 
oceans   we  shall  discover  the  same  remarkable  adaptation 


2iG  LKCTUKK  XX vr. 

of  tliciv  different  tenantries.  We  can  not  perceive  with 
the  naked  eye  the  peculiarities  and  beauties  of  atomic  na- 
ture, much  less  discover  the  minute  and  perfect  forms  of 
livin^i"  things,  revealed  by  the  microscope.  Indeed,  ^ve 
may  say,  with  entire  truth,  that  the  atomic  wonders  of 
creation,  animate  and  inanimate,  have  scarcely  been  pen- 
etrated by  the  eye  of  science ;  yet,  from  the  millions  of 
animalculi^,  up  to  man,  through  all  the  grades  of  being,  we 
have  indubitable  proofs  of  the  existence  of  systems  and 
orders,  until  we  know  that  the  universe  is  a  system  of  sys- 
tems, and  that  there  is  a  law  belonging  to  each,  and  a  law 
for  the  whole. 

Now,  man  stands  at  the  head  of  creation,  and  is  a  com- 
bination of  all  the  forms  of  life,  within  himself.  As  be- 
fore remarked,  he  has  animal,  intellectual,  moral,  and 
spiritual  life,  and  these  are  the  bases  of  the  qualities  of 
humanity — the  capacities  by  which  he  may  distinguish 
and  regard  his  moral  relations  and  rise  to  a  higher  sphere 
of  enjoyment;  and  certainly  there  is  no  condition  so  ele- 
vating, so  purifying,  so  ennobling,  as  religious  commu- 
nion. 

We  are  aware,  that  there  are  men  in  society,  who  have 
no  admiration  for  religious  principle,  no  taste  for  its  du- 
ties; but  this  indicates  an  alienation  so  perfectly  irra- 
tional, as  to  amount  to  an  intellectual  as  well  as  moral 
aberration.  No  metephor  can  portray  a  man,  who  fights 
against  his  benefactor,  who  raises  his  puny  arm  in  rebel- 
lion against  the  wholesome  and  wise  decrees  of  his  Maker, 
and  defies  his  infinite  power.  We  have,  in  the  calendar 
of  crimes,  those  known  as  patricide,  and  matricide,  calling 
upon  their  perpetrators,  the  severest  punishments  of  hu- 
man and  divine  Liav  ;  but  neither  of  these  is  a  crime,  as 
heinous  as  rebellion  against  God — all-glorious  in  his  at- 


LECTURE    XXVII.  217 

tributes,  all-beneficent  in  his  government — the  Creator 
and  the  Friend  of  man. 

Now,  to  develop  man,  in  harmony  with  his  origin,  his 
duties,  and  his  destiny,  as  taught  by  the  sacred  volume,  is 
the  grand  object  of  its  promulgation  in  all  its  depart- 
ments, and  we  have  the  most  beautiful  and  apposite  typo- 
graphy in  this  divinely  appointed  structure — the  taberna- 
cle, adapted  to  the  inquisitiveness  of  human  nature,  and 
giving  to  man,  in  bold  relief,  an  unmistakable  outline,  of 
all  that  pertains  to  the  religious  institution. 

Two  of  the  most  important  personages  in  history 
sprang  from  the  same  ancestry — Moses  and  Aaron.  Mo- 
ses was  the  law,  but  Aaron  was  more ;  he  was  the  law 
and  gospel.  No  man  can  thoroughly  comprehend  the 
remedial  system,  who  has  not  been  educated  by  Moses — 
the  greatest  of  educators.     {Bell  rings) 


LECTURE  XXVII. 


Gentlemen — [When  we  say  that  every  gentleman 
ought  to  go  to  church,  we  do  not  mean  your  church,  or 
my  church  (to  use  the  popular  phraseology),  but  that 
every  gentleman  should  attend  the  public  worship  of  the 
Lord,  on  the  Lord's  day,  somewhere  ;  for  this  is  an  indis- 
pensable means  of  education  in  every  civilized  country.] 

The  world's  civilization,  is  founded  on  the  great  idea  of 

love — which  at  the  same  time  is  the  tic  between  God  and 

man.     We  are  nowhere  commanded  to  love  angels,  but  to 

love  God   and   our   fellow-men.     We  may  love  what  we 
19 


218  LECTURE  xxvir. 

know  of  angels ;  but  we  have  no  revelation  which  makes 
it  incumbent  on  us  to  do  so.  Why  ?  We  answer,  that  it 
is  the  distinguishing  characteristic  of  the  Bible,  that  it 
communicates  only  what  we  can  communicate  and  enjoy. 
It  reveals  to  man,  how  he  came  into  existence,  what  he  is 
now,  and  what  he  must  be  hereafter,  and  furnishes  him 
with  a  knowledge  of  himself,  which  he  could  not  possibly 
derive  from  any  other  source.  Religion  is  a  commemora- 
tive institution.  There  never  was  a  religion  without  a 
rite,  in  the  ancient  and  original  sense  ;  but  the  word  has 
been  so  travestied,  that  we  scarcely  ever  speak  it.  We 
have  nothing  of  the  kind  indicated  by  the  present  cor- 
rupted signification  of  the  word  rite,  either  in  the  Old  or 
New  Testament.  They. have  to  do  with  facts.  Histori- 
cally and  prophetically,  they  present  facts,  including  the 
destiny  and  relations  of  man.  Now,  these  facts  are  prop- 
erly estimated  in  the  new  system  of  reasoning — which 
is  the  only  reasonable  reasoning — being  neither  a  priori 
nor  a  posteriori.^  We  have  facts  here  and  not  theories ; 
hence,  we  hold  that  speculative  systems  of  religion, 
stand  upon  no  foundation  at  all. 

Protestantism,  has  given  an  impetus  to  the  world, 
every  where,  both  politically  and  religiously.  Look  at 
the  little  island  of  Great  Britain  !  —  holding  the  destinies 
of  both  Asia  and  Africa  in  her  hands ;  indeed,  I  might 
say,  with  some  degree  of  truth,  of  all  Europe.  An 
island  containing  a  few  millions  of  inhabitants,  swaying 

*  The  Inductive  or  Baconian  method  of  reasoning  is  the  one  here 
referred  to.  And,  if  this  method  was  applied  to  the  study  of  the 
Scriptures,  as  it  has  been  to  Science,  there  might  be  more  unity 
among  those  who  are  the  friends  of  Jesus.  Theories  must  give 
place  to  fads,  opinions  to  failh^  and  love  of  party  to  love  of  the 
truths  and  then  we  may  hope  for  Cliristian  union. 


LECTURE    XXVII.  219 

the  scepter — not  formally  but  really — of  half  the  globe, 
is  a  strange  spectacle.  She  sometimes  holds  in  abeyance 
the  armies  of  the  Eastern  world!  Whence  this  power? 
How  does  this  come  to  pass  ?  We  hold  that  it  is  her  Pro- 
testantism, in  the  proper,  not  the  factitious  sense  of  the 
word,  that  gives  her  this  power — that  kind  of  Protestant- 
ism, that  protests  against  the  encroachment  upon  the 
rights  of  man — against  usurpations  of  power  which  ought 
not  to  belong  to  kings  or  potentates. 

It  is  impossible  to  teach  man  without  types,  conse- 
quently we   have   types   for  the   ear  and   the  eve. 

A  "^vord  is  but  a  type,  and  in  order  to  understand  man 
we  must  study  typography  all  our  life.  We  never  study 
essence.  We  can  not  study  the  essence  of  any  thing. 
'  Tis  true,  we  have  the  word  in  the  materialities,  but  it  is 
figurative.  No  man  can  study  an  abstract  idea.  Who  has 
done  it?  Nobody.  The  word  esse,  to  be,  is  absolute,  and 
while  there  is  an  entity,  an  essence,  a  to  he,  in  every 
thing,  no  man  can  apprehend  or  comprehend  it,  further 
than  it  is  manifested  by  outward  signs  or  symbols ;  hence, 
we  see  the  value  and  importance  of  the  symbols  employed 
here,  to  assist  us  in  the  study  of  man  as  he  was,  and  is, 
and  must  be  hereafter. 

We  remark  further,  that  the  distinguishing  characteris- 
tics of  the  Bible  were  impressed  by  infinite  wisdom,  for  a 
purpose.  The  study  of  these  symbols  is  just  as  neces- 
sary to  the  study  of  humanity  and  divinity,  as  the  study 
of  the  vowels  and  consonants,  composing  our  alphabet,  is 
to  the  knowledge  of  what  is  called  literature.  They  were 
not   instituted    without    cause,   or   without  significance.* 

*  Nothing  more  certainly  assures  to  us  tlie  truth  of  the  Bible  than 
its  splendid  system  of  types.     Not  only  because   we  have  the  ante- 


220  LECTURE  XXVII. 

They  came  to  man  through  Moses,  who  was  forty  years  a 
shepherd,  forty  years  an  exile,  and  forty  years  a  king.  He 
was  a  minister  of  God,  to  give  laws  to  the  Jewish  people, 
and  a  record  to  the  world  of  history,  from  the  beginning 
of  time — antedating  all  writers,  Greek  or  Persian,  or  of 
any  nation  of  antiquity. 

It  Avas  impossible  to  coixununicate  to  man  any  idea  of  a 
spirit,  of  a  spiritual  religion,  or  of  a  spiritual  universe,  in 
any  other  way  than  by  the  method  adopted  by  Moses,  or 
rather  by  that  spirit  that  inspired  him. 

All  the  idols  of  the  ancients — no  matter  how  precious 
the  material  of  which  they  were  made — were  only  embodi- 
ments of  ideas.  They  could  not  have  believed  that  an 
image  made  by  man  could  possibly  be  greater  than  man 
himself.  Of  all  stupidity  exhibited  by  the  superstition 
or  ignorance  of  man,  none  surpasses  that  exhibited  in 
taking  a  knife,  a  chisel,  or  other  implement,  and  carving 
or  casting  out  of  wood,  stone  or  metal  an  image  of  any 
thing  on  earth,  or  in  heaven,  and  afterward  falling  down 
upon  his  knees  to  worship  it,  saying,  "  Thou  art  my  God." 
We  may  search  among  the  records  of  antiquity,  or  the 
history  of  the  modern  world,  in  vain,  to  find  any  thing 
more   derogatory,  more   degrading,    more    unhumanizing 

types  corresponding,  but  because  the  whole  system  is  in  perfect 
harmony  with  the  development  of  liumanity  at  the  time  these  types 
were  cast.  These  embrace  the  simple  elementary  lessons  of  religion, 
and  were  just  what  was  necessary  at  that  age  of  the  world.  A  sys- 
tem of  religionlesssensuousthan  the  Jewish  would  not  have  been  at 
all  suitable.  Man  had  to  be  gradually  prepared,  through  these  mor 
terial  representations^  fur  that  higher  and  more  spiritual  worsliip — 
the  religion  of  Clirist.  The  law  of  progress  is  first  that  which  is 
natural,  and  afterward  that  which  is  spiritual.     1  Cor.  xv,  46. 

M. 


LKCTUHE    XXVIT.  221 

tlian  this.  For  any  being  in  tlie  universe  to  worship  any 
tiling  save  his  Creator,  the  Living  and  True  God,  is  de- 
rogatory to  both  liimself  and  God,  in  the  highest  concep- 
tion of  the  term. 

God  is  as  much  anywhere  as  everywhere — he  is  ubiqui- 
tous ;  hence,  it  has  been  beautifully  said,  "  We  live,  and 
move,  and  have  our  being  in  Him,"  and  to  Him  is  our 
worship  due. 

No  man  rises  to  a  full  appreciation  of  spirit.  He  does 
not  know  his  own  spirit.  If  the  great  Newton  himself 
were  upon  the  earth,  and  I  should  ask  him,  how  is  it  that 
our  train  of  spiritual  associations  lives  ?  why  it  is  that  a 
glance  of  the  eye  in  the  air  in  one  direction,  brings  up 
one  train  of  thought,  and  another  glance  in  another  direc- 
tion brings  up  another  and  entirely  different  train  of 
thought — he  could  not  answer  the  question,  if  it  would 
save  his  soul.  Our  spirits  are  mysteries  to  us,  through 
life.  We  are  prone  to  think  we  understand  ourselves, 
when  we  do  not.  If  a  strange  or  unusual  phenomenon 
occurs  to  man,  threatening  his  comfort  or  his  safety,  and 
he  were  asked  what  he  intended  to  do  under  the  circum- 
stances, his  answer  would  almost  certainly  be,  "  I  do  n't 
know."  If  he  knew  himself,  he  would  answer,  I  will  do 
thus  or  so.  But  we  are  strangers  to  ourselves,  with 
boundless  aspirations,  oftentimes  prone  to  ask  questions 
which  man  can  not  answer.     {Bell  iHngs.) 


222  LECTURE    XXVIII. 

LECTURE  XXVIII. 


LEVITICUS   XI. 


Gentlemen — We  now  come  to  the  laws  concerning  the 
Levitical  Priesthood.  Two  of  the  tribes  of  Israel  were  es- 
pecially distinguished,  and  set  apart  from  the  others — one 
under  Judah,  the  other  under  Levi ;  the  former  having  in 
its  hands  the  political  government,  the  latter  holding  the 
ecclesiastical  government.  It  was  predicted  in  the  ante- 
cedent portion  of  this  volume,  in  the  remarkable  benedic- 
tion of  the  aged  patriarch  Jacob,  that  the  scepter  should 
not  depart  from  Judah  until  Shiloh  came.  This  specifica- 
tion in  regard  to  Shiloh  was  the  grand  center  of  attrac- 
tion in  the  entire  universe,  and  not  merely  to  the  tribes 
of  Israel.  From  that  particular  tribe,  that  person  was  to 
descend ;  hence,  we  have  his  ancestry  noted  with  punctu- 
ality and  precision,  so  that  it  can  be  traced  from  his  nativ- 
ity back  to  Adam.  The  tribes  of  Judah  and  Levi  had 
these  characteristic  and  distinctive  honors  bestowed  upon 
them — the  first  having  precedence  in  all  matters  pertain- 
ing to  the  political  government,  and  the  last  in  whatever 
pertained  to  the  religion  of  the  Jews.  The  duties  of  each, 
because  of  their  importance,  were  classified  and  arranged 
with  great  exactness.  It  is  not  our  purpose  to  enter  into 
the  details,  though  it  is  important  to  the  understanding  of 
the  religious  system  that  we  classify  the  elements  that 
enter  into  the  constituency  of  each  of  these  divisions. 

The  first  and  rudimental  idea,  that  enters  into  the  con- 
sideration of  the  Priesthood,  is  the  altar.  And  why  is  it 
the  altar  ?  It  is  said  that  the  altar  sanctified  the  gift- 
made  it  valuable.     This  seems  a  very  singular  idea. 

From  the  beginning  of  the  sacrificial  system  it  was  a 


LECTURE   XXVIII.  223 

standing  principle,  that  the  altar  should  consecrate  the  of- 
fering. The  reason  of  this  we  presume  to  be — and  I 
am  happy  to  say  that  it  is  the  concurrent  conclusion  of 
almost  the  entire  religious  ivodd^  Jewish  and  Christian — that 
the  altar  is  a  type  of  the  divine  nature  of  Christ,  upon 
which  his  human  nature  was  offered  as  a  sacrifice — himself 
being  the  priest. 

There  is  a  right  of  primogeniture,  recognized  from  the 
beginning,  appertaining  to  the  first  born,  to  whom  was  ac- 
corded a  sort  of  superiority,  because  in  a  certain  sense, 
'he  was  the  guardian  of  the  persons  and  property  of  his 
family.  It  ^vas  a  natural — an  almost  instinctive  relation 
and  arrangement  of  things.  The  first  born  had  the  larger 
portion  of  the  family  estate,  from  the  earliest  period  of 
history  ;  because  he  had  more  to  do  with  bringing  up  the 
junior  members  of  the  family.  So  this  right  of  primogen- 
iture, has  been  consecrated  from  the  earliest  period  of  the 
world.  Of  course  the  younger  members  of  the  family, 
would  lookup  to  the  older:  on  account  of  his  experience, 
especially  when  they  had  an  interest  connected  with  that 
experience.  It  was  natural  under  the  system  that  the 
first  born  should  have  the  larger  portion  of  the  estate,  and 
honors  and  titles  of  the  family.  The  same  law  prevails 
now  among  the  aristocracies  of  the  Old  World,  where  the 
same  families  control  to  some  extent  the  destinies  of  em- 
pires, for  ages  in  succession. 

We  have  seen  that  religion  in  its  first  stages,  was  a  fam- 
ily affair,  that  is,  in  its  social  character.  It  was  purely 
domestic.  It  must  have  been  so  from  necessity.  In  the 
antediluvian  age,  there  were  no  synagogues,  because  not 
adapted  to  the  then  condition  of  things. 

Gentlemen,  there  is  an  interesting  conclusion  arising 
from  our  observations  upon  the  progress  of  religion  in  the 


224  LECTURR  XXVIII. 

world  ;  which  it  is  important  to  notice.  God  only  requires 
of  man,  that  which  he  is  able  to  perform.  He  has  never 
exacted  from  man,  a  greater  revenue  tlian  he  was  able  to 
pay:  In  Paradise  there  was  nothing  required  of  man — 
no  service,  no  tribute,  to  secure  a  continued  residence  in 
the  garden  of  delights.  He  had  only  to  withhold  his  hand 
from  a  forbidden  act.  This  was  a  necessary  arrangement ; 
and  it  is  all-important  to  notice  this  beginning  of  the  divine 
government.  It  was  a  fundamental  principle,  necessary 
to  the  government  of  the  patriarchal  age. 

Gentlemen,  in  these  matters,  it  is  highly  important  to 
see,  that  the  essential  happiness  of  man,  depends  upon  the 
performance  of  his  duty.  We  give  it  our  highest  sanction. 
God  not  only  asks  man  to  do  this,  but  teaches  him  the 
propriety  and  rationality  of  it.  We  sometimes  have  duties 
that  are  rather  disagreeable,  which  of  course  are  performed 
reluctantly,  if  at  all;  they  are  duties  still,  however.  We 
dislike  exceedingly  to  hear  of  paying  off,  the  obligations 
of  duty,  in  divine  worship.  Those  who  thus  talk,  are  sadly 
in  the  dark  in  regard  to,  not  only  the  dignity  of  their 
Creator,  but  their  own  dignity.  The  word  duty,  is  some- 
what corrupted  in  its  current  use,  hence,  to  render  it  agree- 
able and  acceptable,  in  regard  to  religious  service,  it  re- 
quires considerable  explanation  and  qualification.  Hence, 
when  men  speak  of  discharging  religious  duty,  they  should 
bear  in  mind  that  voluntary  service,  is  more  acceptable  to 
God,  than  that  which  is  merely  official.  Free-will  oflfer- 
ings — spontaneous  from  the  offerer — were  always  more 
acceptable  to  God,  and  lie  at  the  foundation  of  all  pure  re- 
ligion. NoAV,  to  say  that  a  man  7nust  pray,  a  certain  num- 
ber of  times  in  a  day,  that  he  must  visit  certain  people  now 
and  then,  that  he  must  do  this  and  omit  that,  in  connection 
with  religious  service,  from  a  sense  of  duty  merely,  is  by 


LECTuiiH   xxviir.  225 

no  means,  conip:itiblc  witli  tliat  love,  wliicli  is  tlie  essential 
element,  in  a  free-will  ofterinir — and  the  lii<!;liest  cliarac- 
teristio  of  acceptable  worship.  There  is  a  "pleasing  and 
popular  phrase  among  children — in  reference  to  loving 
their  parents  or  friends,  "with  all  their  hearts,"  which  is 
worthy  to  be  adopted  by  philosophers  as  well,  in  reference 
to  God.  The  principle  of  love  is  an  important  element 
in  the  divine  law,  which  says,  "  Thou  shalt  love  the  Lord 
thy  God,  with  all  thy  heart,  with  all  thy  soul,  with  all  thy 
mind,  and  with  all  thy  strength."  The  most  pleonastic 
expression  we  have,  is  that  just  quoted.  It  is  singular 
there  should  be  such  a  reiteration  of  the  injunction — as  if 
the  whole  man  was  to  be  exhausted.  ''  What  is  the  reason 
of  this  ?  "  has  been  a  question  with  men  of  learning — 
why  should  man  have  been  so  severely  taxed  ?  The  ques- 
tion can  only  be  answered  from  one  stand-point.  The 
love  of  God  is  essential  to  our  highest  happiness. 

It  might  be  asked  in  like  manner,  why  was  it  made  ne- 
cessary to  eat  three  times  a  day  ?  Or,  why  was  it  not  or- 
dained of  God,  that  we  should  derive  sustenance  from  bit- 
ter food,  repulsive  to  our  taste  ?  But  do  you  not  observe 
that  God  has  appointed  for  our  food,  that  which  is  palata- 
ble ;  and  of  Avhich  it  is  a  pleasure  to  participate  ?  Our  lives 
depend  on  our  eating,  and  if  Ave  had  to  dig  bitter  roots 
from  the  earth  to  sustain  life,  there  are  many  who  would 
prefer  death.  God  has  made  it  a  pleasure  to  eat — he  has 
made  the  most  indispensable  duties,  the  most  pleasing. 
This  is  an  important  fact — a  still  more  important  lesion. 
Again,  man  is  so  formed,  as  to  breathe  atmospheric  air, 
whether  awake  or  asleep,  and  it  is  almost  impossible  to 
deprive  him  of  it.  It  finds  its  way  where  light  and  heat 
can  not  enter.  A  man  can  not  eat  or  drink  when  asleep, 
but  his  breathing  proceeds  as  well  by  the  involuntary  ac- 


226  LECTURE   XXVIEI. 

tion  of  his  lungs  ^^•llen  asleep,  as  when  he  is  awake.  Phil- 
osophers and  educated  religionists,  look  at  all  these  things 
with  wonder  and  delight,  while  the  ignorant  and  ungodly, 
fail  to  notice  them  altogether.  They  see  not  their  beauty 
and  design  as  studied  in  reference  to  the  divine  economy. 
Now,  we  have  come  to  the  conclusion  from  various  consid- 
erations, that  the  things  which  are  most  essential  to  our 
existence  and  our  physical  comfort,  are  easiest  to  obtain, 
i.  e.,  in  the  exact  ratio  of  their  indispensableness,  are 
they  provided  for  us.  Hence,  we  have  more  air  and 
a  more  general  distribution  of  it,  than  of  any  thing  else, 
and  it  possesses  the  power  of  forcing  itself  into  our  lungs 
in  a  manner  that  nothing  else  can  do.  The  next  most  im- 
portant element,  is  water ;  extending  next  to  air,  over  the 
largest  field  of  space.  It  is  elastic,  susceptible  of  slight 
compression,  but  of  great  expansion  under  the  influence  of 
heat.  It  must  be  observed  in  regard  to  water,  that  it  was 
necessary  that  a  large  proportion  of  it  should  be  salted, 
else  it  would  have  become  stagnant,  or  putrescent  and  un- 
palatable to  man.  The  boundless  ocean,  the  great  depos- 
itory of  this  essential  to  life  and  comfort,  at  the  proper 
times  and  in  sufficient  quantities,  supplies  through  evap- 
oration the  wants  of  man,  divested  of  all  impurities. 

Perhaps  of  all  other  elements,  the  most  essential  to  the 
preservation  of  the  health  and  life  of  man,  is  salt;  and 
we  learn,  from  observation  that  here,  too,  the  supply  is  in 
the  ratio  of  the  demand ;  and  we  see  that  all,  not  required 
for  present  use,  of  these  vital  elements,  is  kept  from  anni- 
hilation and  decay,  in  the  great  storehouse  of  nature. 
You  may  see,  in  the  whole  economy  of  creation,  the  same 
characteristics,  which  we  shall  presently  speak  of,  as  the 
attributes  of  God.  Some  persons  imagine  that  these  are 
learned  a  priori,  or  taught  merely  by  dogmatic  assertion. 


LECTURE    XXVIII.  227 

This  is  a  great  error.  We  liave  tliem  as  naturally  classi- 
fied, as  any  thing  is  chissified  in  tlic  whole,  or  any  depart- 
ment of  science.  The  attributes  of  God,  are  divided  into 
three  classes.  We  have  in  the  first  category,  tlie  positive 
or  essential  qualities,  which  are  first.  Power,  then  Wisdom, 
and  third.  Goodness.  These  three  stand  in  a  class  by 
themselves.  They  are  not  thus  arranged  by  all  writers 
upon  this  subject.  Some  have  the  order — wisdom,  good- 
ness, and  power.  But,  in  the  English  hmguage,  being 
governed  by  its  current  signification,  we  always  put  power 
first.  Yet,  were  -we  disposed  to  arrange  them  more 
abstractly,  we  would  say  goodness,  wisdom,  and  power, 
and  thereby  conform  to  the  custom  of  the  various  schools 
of  theology,  on  this  subject. 

The  second  class  has  also  three  departments ;  viz :  Jus- 
tice, Truth,  and  Virtue,  or  wdiat  is  commonly  called  Holi- 
ness. These  three,  enter  into  the  second  class,  and  char- 
acterize the  details  of  the  Divine  government.  The 
third  class  has  also  three  departments  ;  viz  :  Condescension, 
Mercy,  and  Love.  We  now  observe  that  the  first  class 
has  three  departments,  not  merely  artistic  but  based  on 
facts ;  and  it  is  so  with  the  second  and  third — all  of  which 
enter  into  the  principles  of  the  Divine  government.  Thus, 
we  have  three  classifications,  each  containing  three  de- 
partments which,  combined,  make  nine  in  all.  Further- 
more, Infinity,  Eternity,  and  Immutability  can  be  predi- 
cated of  all  these,  making  a  splendid  genus,  under 
which  these  classes  and  departments  are  arranged. 

Now,  these  arrangements  have  not  been  made  to  con- 
form to  certain  principles  of  art,  but  have  an  indispensa- 
ble relation  to  the  government  of  God ;  and  are  as  essen- 
tial to  it,  as  is  the  air  we  breathe  to  the  support  of  human 
life.     {Bell  rings.) 


228  LECTURE  XXIX. 

LECTURE    XXIX. 


LEVITICUS   XL 


Gentlemen — A  knowledge  of  the  Pentateuch,  is  most 
essential  to  the  understanding  of  the  Christian  religion. 

The  moral  positive  and  moral  natural,  are  the  two  great 
differential  heads,  under  which  every  thing  in  the  Bible 
comes.  The  word  moral  is  prefixed  in  each  case,  because 
both  are  intended  to  comprehend  and  direct  the  manners 
and  customs  of  men.  The  moral  is  commanded  because 
it  is  right  in  itself — the  positive  is  the  creature  of  law, 
and  is  ordained  for  wise  and  necessary  purposes.  Moral 
religion  is  moral  positive,  and  religion  is,  from  Alpha  to 
Omega,  a  positive  institution. 

If  man  were  in  a  state  of  nature,  there  would  be  no 
necessity  for  altars,  priests  and  sacrifices.  If  there  had 
been  no  revolt,  no  apostacy  from  God,  there  w^ould  never 
have  been  such  a  word  as  religion,  as  shown  in  the  defini- 
tion of  the  term  itself,  having  respect  to  its  etymology. 
It  is  said  that  the  consummation  of  religion  is  in  Heaven. 
There  are  no  prayers,  no  religion  there.  Why  ?  Because 
there  is  nothing  wanting.  There  man's  happiness  is  con- 
summated in  its  highest  and  largest  capacity.  The  dis- 
tinctions, moral  positive  and  moral  natural  comprehend  all 
that  is  in  the  Bible. 

The  whole  law  of  religion  is  love.  We  can  have  nothing 
in  religion  beyond  this.  All  that  has  to  do  with  the  conduct 
of  man — with  his  honor  and  glory — is  comprehended  in 
the  word  love.  Love  to  whom?  To  himself?  By  no  means. 
But  love  to  his  felloAV-man  and  to  his  Creator.  Hence, 
religion,  as  a  whole,  has  for  its  purpose,  the  control  and 
government  of  man,  in  such  a  way  as  fully  to  develop e  that 


LECTURE   XXIX.  229 

which  constitutes  the  glory,  and  honor  and  happiness  of 
man. 

The  great  fundamental  ideas  of  religion  are  in  the  altar, 
priest  and  victim.  The  great  maxim  of  the  Bible  is,  that 
the  altar  sanctifies  the  gift. 

Man's  blood,  and  the  blood  of  the  lower  animals,  con- 
tain the  same  elements  ;  consequently,  it  has  no  virtue  in 
the  abstract.  We  have  already  spoken  of  it  as  the  scab- 
bard of  life.     It  represents  the  whole  personality. 

Another,  and  a  principal,  characteristic  of  religion,  is 
the  atonement,  the  details  of  which  are  found  in  the  six- 
teenth chapter  of  Leviticus ;  and  by  reference  to  that  you 
will  see  an  illustration  of  the  importance  of  that  which 
enters  into  the  constituency  of  the  great  day  of  atone- 
ment, which  occurred  once  in  every  year,  and  was  made 
an  important  and  indispensable  element  of  the  Jewish  In- 
stitution. It  was  the  day  appointed  for  one  great  sin- 
offering,  and  was,  for  that  reason,  a  splendid  type  of  the 
sacrifice  of  Messiah,  which  was  made  for  the  sin  of  the 
world. 

In  the  tabernacle,  after  the  high  priest  had  gone  into 
the  holiest  of  all,  he  stood  in  silence  and  total  darkness, 
having  the  twelve  tribes  represented  on  his  person,  and 
after  performing  his  annual  duty  to  God,  he  came  out  first 
into  the  holy  place,  and  through  that  to  the  outer  court, 
and  there  stood  in  his  symbolic  robes,  until  he  pronounces 
the  final  benediction  upon  the  assembled  people — a  type 
not  '?nly  of  what  occurs  in  the  dispensation  of  grace,  but 
of  what  will  be  in  that  of  glory.  ^We  are  told  that  the 
Lord  Jesus  Christ  will  say,  in  the  great  day,  "  Come  ye 
blessed,"  and  "  Depart  ye  cursed."  So  the  high  priest, 
when  he  had  come  out  of  the  lioliest  of  all  on  that  day, 
laid,  "  The  Lord  bless  thee,  and  keep  thee ;  the  Lord  lift 


230  LECTURE   XXIX. 

up  his  countenance  upon  thee;  the  Lord  give  thee  peace." 
This  is  very  much  the  same  as  the  Apostolic  benediction — 
making  due  allowance  for  the  change  of  dispensation — 
sliowing  tliat  every  thing  in  the  Christian  religion  was 
there  in  type,  thus  giving  a  complete  conception  of  it. 

There  is  a  higher  conception  in  the  Christian  religion, 
and  in  the  Jewish  religion,  than  that  given  by  ceremonial 
rites  and  outward  ordinances ;  hence,  we  distinguish  the 
institutions  of  the  Bible  into  moral  positive  and  moral 
natural,  all  of  which  derive  their  virtue  from  divine  ap- 
pointment. You  all  understand  that  we  have  positive 
rites  in  the  Christian  institution.  What  are  they  ? 
They  are  said  so  be  three  in  number  :  First,  Baptism  is 
called  a  rite,  a  positive  rite,  and  it  is  so,  inasmuch  as  you 
could  never  have  come  to  it  a  priori — a  man  never  could 
have  arrived  at  such  a  thing  by  abstract  reasoning  ;  hence, 
we  say,  it  is  a  positive  institution.  The  first  day  of  the 
week  is  a  positive  institution.  Nothing  can  be  more  pos- 
itive than  the  ordinance  of  the  week — the  wonder  of  the 
Pagan  world.  They  have  the  same  reasons  for  the  month 
and  year  Christians  have,  but  it  puzzles  them  to  account 
for  such  a  division  of  time  as  the  week*.     {Bell  rings.) 

*  The  third,  which  is  here  omitted,  is  the  Lord's  Supper.  And  it 
is  just  as  difficult  to  account  for  this  a  priori^  as  for  either  of  those 
mentioned.  Birth  suggests  tlie  idea  of  commemoration,  but  death, 
never.  The  fact  that  the  followers  of  Christ  commemorate  his 
death  can  never  be  explained  on  any  other  than  the  Christian  hy 
fotheeis,  which  is,  that  Christ  commanded  it  to  be  done.  M. 


LECTURE    XXX.  231 

LECTURE   XXX. 

Gentlemen — The  book  called  Leviticus,  of  course,  has 
respect  to  judgments  and  statutes,  connected  with  the  fam- 
ily of  Levi.  The  great  families  connected  with  the  pa- 
triarchal dispensation,  were  the  Royal  nnd  the  Sacerdotal. 
These  represented,  in  the  economy  of  the  universe,  the 
two  great  ideas  that  permeate  the  moral  government  of 
man.  This  book  deals  with  the  details  of  the  oflSces  and 
duties  incumbent  upon  those  who  represented  the  priest- 
hood. One  family  of  this  tribe  was  pre-eminently  distin- 
guished as  that  from  which  the  high  priests  were  taken. 

In  all  the  institutions  connected  with  the  altar,  the  of- 
fering, and  the  priesthood,  we  have  the  moral  clearly  set 
forth  in  the  type  cast  for  it.  Through  it  the  remedial 
system  was  to  be  developed. 

You  will  observe  that  a  great  deal  is  said  in  regard  to 
the  personal  perfection  of  the  priest — meaning  that  he 
must  be  not  only  perfect  in  the  physical  sense,  but  also  in 
his  intellectual  and  moral  constitution.  There  is  a  maxim 
among  philosophers,  that  a  sound  mind  must  have  a  sound 
body,  and  that  nothing  can  compensate  for  any  lack  in 
this  particular.  A  man  that  officiated  at  God's  altar  had 
to  be  perfect  in  all  the  elements  of  manhood.  We  are 
speaking  now  in  reference  to  the  inner  and  the  outer  man. 
He  is  an  instrumentality,  connected  with  the  altar  and  all 
that  pertained  to  it,  and  must  be  entire  in  respect  to  his 
personality — possessed  of  health  and  vigor,  both  of  mind 
and  body. 

The  offering  referred  to  in  the  third  chapter  of  Leviti- 
cus, is  the  peace  offering.  (Mr.  Campbell  read  the  first 
verse.)     Observe  how  decorously  this  matter  is  presented. 


232  LECTURE    XXX. 

He  shall  lay  his  hand  upon  the  head  of  the  offering — the 
great  center  of  vitality:  Wh}^  so  ?  He  consecrates  and 
sets  it  apart  in  this  way.  AA^batever  might  be  the  offer- 
ing, it  was  important  he  should  lay  his  hand  upon  its  head. 
Nothing  is  too  minute  for  notice  in  the  details  of  religion 
in  type.  So,  in  a  written  composition,  we  must  have  the 
colon,  the  semicolon,  as  well  as  the  period — we  must  have 
the  vowel  sounds  and  the  consonant  sounds.  This  is  the 
mechanism  of  intercommunication  by  language  among 
men ;  and  thus  language  by  types,  these  instituted  sym- 
bols betAveen  God  and  man,  are  just  as  perfect  and  com- 
plete, and  as  easily  read,  when  once  understood,  as  our 
common  language.  We  have  the  natural  speech — that  is, 
the  language  of  man — and  we  have  a  supernatural  lan- 
guage ;  and  for  this  purpose  we  have  supernatural  type, 
and  the  reading  of  these  types  requires  a  great  deal  more 
preparatory  study  than  the  reading  of  the  artistic  sym- 
bols, which  are  merely  representative  of  the  intonations 
and  inflections  of  the  human  voice. 

The  animal  selected  for  the  peace  offering  was  to  be 
Avithout  blemish.  In  killing  and  sanctifying  the  offering, 
the  priest  must  not  lay  his  hand  upon  the  side  or  back  of 
the  animal.  It  is  expressly  stated  that  he  should  lay  it  upon 
the  head  of  the  offering.  He  was  to  examine  it,  and  see 
if  it  was  in  the  least  respect  imperfect.  God  repudiated 
the  maimed,  the  lame,  the  mean  part  of  the  flock.  The 
parsimonious  Jews  offered  such  offerings  as  these,  and 
God  rejected  them.  He  requires  now  the  oftering  of  a 
oure  heart  and  free-will — a  perfect  presentation  and  con- 
secration of  the  whole  man. 

Gentlemen,  the  offering  itself  must  be  consecrated — a 
singular  fact,  by  the  way.  Every  thing  is  to  be  sanctified — 
to  be  hagioSj  from  a  and  c/ee,  not  of  the  earth — a  splendid 


LECTURE     XXX.  233 

conception  it  is.  The  altar  itself  had  to  be  prepared,  by 
sprinkling  it  with  warm  blood  (not  cold  blood),  in  order  to 
consecrate  it  as  the  proper  table  for  an  offering  to  the 
Lord.  The  blood  must  be  taken  from  the  veins  of  the  of- 
fering, at  the  entrance  of  the  tabernacle,  and  sprinkled  by 
the  priest  round  about  the  altar,  thereby  consecrating  the 
whole  sacrifice. 

This  idea  of  life,  gentlemen,  is  a  very  lofty  one — a  very 
profound  idea.  We  have  a  living  sacrifice,  a  sacrificial 
Saviour,  emphatically  presented  to  us,  in  this  idea  of  life 
paying  for  itself — the  grandest  idea  in  the  universe. 
There  is  nothing  above  life,  and  the  idea  of  life  is  in  the 
mind  of  every  one.  We  have  the  term  life,  but  how  few 
can  explain  the  philosophy  of  life,  of  any  kind.  The  ar- 
gument of  men  of  judgment  and  comprehension,  is  that  all 
the  forms  of  life,  animal,  vegetable  and  spiritual,  depend 
upon  continued  emanations  from  God  himself — that  is,  His 
Avill  is  the  active  element  of  all  vitality.  We  talk  about 
the  law  of  gravity,  of  attraction  and  repulsion,  etc.  But 
what  of  all  this  terminology  ?  Is  there  any  law  where 
there  is  no  will,  in  physics,  metaphysics,  or  science  of  any 
kind  ?  This  thing  we  denominate  will  is  a  philosophical 
entity.  There  is  nothing  on  earth  that  can  move  or  exist 
independent  of  it.  If  the  leaf  on  the  tree  quiver,  from  a 
motion  produced  by  the  atmosphere,  the  action  of  the  leaf 
is  owing  to  the  elasticity  of  the  atmosphere  ;  but  when  we 
trace  it  back,  step  by  step,  we  are  bound  to  conclude,  with 
all  intelligent  men,  that  the  power  which  underlies  all  this 
motion  is  in  that  will ;  which  alone  is  absolute  and  eternal. 
The  power  which  underlies  the  machinery  of  the  universe 
is  not  a  mere  intellectual  or  mechanical  power,  nor  is  it 
what  we  call  spirit,  in  the  abstract;  but  it  is  what  we  call 
Will.     The  power  of  this  will  was  exemplified  by  a  cer- 

20 


234  LECTURE    XXX. 

tain  personage,  who  was  called  upon  for  aid  by  the  un- 
clean man.  The  moment  he  saw  Him,  he  said,  "  Lord,  if 
thou  ivilt.,  thou  canst  make  me  clean."  The  Lord  responded 
instantly,  "7  ivill — be  thou  clean,"  and  the  man  was 
^'  whole,"  perfectly  sound,  in  the  twinkling  of  an  eye. 
But  in  this,  as  in  all  other  cases,  faith  on  the  part  of  him 
who  asked  it,  was  essential  to  the  reception  of  the  healing 
power.  We  argue,  then,  that  the  will  underlies  every 
thing  within  the  range  of  conceivable  power.  We  learn 
the  letters  of  any  language  by  faith.  We  teach  our  chil- 
dren that  certain  letters  represent  certain  sounds.  Let- 
ters form  the  picture  of  a  word,  embodying  an  idea.  Thus 
we  study  typography,  and  realize  that  power,  whether 
physical,  intellectual,  moral,  religious,  human  or  divine, 
is  in  the  will. 

The  universe  was  created  by  the  word  of  God — hence, 
by  his  will.  God  said,  "Let  there  be  light."  It  was  the 
expression  of  his  will.  Every  thing  entering  into  the  con- 
stituency of  creation,  was  conceived  in  the  mind  of  God — 
it  was  imaged  out  in  wisdom  and  benevolence,  and  then 
consummated  by  the  volition  of  God.  Let  it  be — and  it 
was.* 

It  is  very  important,  gentlemen,  to  understand  the  root — 
the  tap-root — of  every  system  of  science  and  philosophy; 
and  especially  in  this  department.     It  is  well  to  remember, 

*A11  the  power  in  the  universe  is  in  Will.  God's  will  is  God's 
power;  man's  will  is  man's  power.  When  man  rebeled  against 
God,  his  will  or  power  was  placed  in  conflict  with  the  will  or  power 
of  God.  Hence,  man's  stubborn  ivill  must  be  overcome  before  a  re- 
conciliation can  take  place.  The  Gospel  is  God's  ;90itvr  to  subdue 
tlie  rebellious  ly///  of  man,  and  bring  him  again  in  subjcclion  to  the 
Divine  Will  If  nuin  is  now  lost,  it  is  because  he  WILL  NOT  come 
to  the  Saviour  that  he  mav  bave  life.  M. 


LECTURE   XXX.  235 

that  we  are  not  floating  upon  the  surface,  but  that  we  are 
dealing  with  the  foundations  of  great  principles;  and  that 
too  perfectly  in  accordance  with  reason,  and  that  we  must 
be  familiar,  with  the  ultimatum  of  the  whole  matter,  if  we 
would  understand  it. 

Some  persons  have  contended,  that  the  will  has  more  to 
do  with  the  physical,  than  the  moral  nature  of  man;  but 
we  connect  it,  equally  with  both.  Morality  has  respect  to 
the  social  system,  and  is  from  the  Roman  (Latin)  word 
7nos — meaning  custom  or  manner.  They  gave  it  the  sig- 
nificance of  our  word  custom,  and  the  Greeks  comprehended 
it  under  ethos,  yet  they  regarded  morals,  as  customs; 
hence,  Avhatever  was  customary,  was  approved — consti- 
tuted the  manners  and  customs  (morals)  of  the  people. 
But  we  do  not  carry  these  terms  into  Holy  Writ.  Moral 
manners,  are  not  mere  customs.  They  are  not  based  upon 
the  factitious  conventionalities,  of  mutable  humanity, 
which  changes  its  dress  and  address,  every  year.  There 
is  a  mutability — a  want  of  fixedness  of  purpose  in  man, 
but  in  God  there  is  no  change.  He  is  the  same,  immutable 
God,  throughout  all  ages.  The  laws  of  nature,  never 
change.  Why?  Because  an  omnipotent,  unchangeable 
and  perfect  will,  keeps  them  inviolate,  and  in  constant 
operation.  All  the  works  of  God  are  based  on  uniformity 
of  action,  and  we  found  our  views  upon  the  regularity  of 
nature. 

We  speak  of  things  as  being  "  very  natural."  Why  do 
we  say  so?  Because  they  are  always  moving  in  the  same 
direction.  The  law  of  gravity  is  very  natural.  It  is  so 
indeed;  because  it  is  uniform.  But  how  was  it  at  the  com- 
mencement— in  its  origin?  It  did  not  exist  in  matter — 
was  not  comprehended  in  any  category.  Hence,  we  are 
compelled   to  look  back,  to   the  unoriginated  will.     That 


236  LECTURE  XXXI. 

will  is  cliuructcrizod  by  benevolence,  as  well  as  power,  as 
proved  by  all  the  arrangements  of  the  universe. 

The  institution  called  remedial,  is  moral  positive,  as 
contradistinguished  from  the  moral  natural,  and  God  makes 
it  obligatory  in  the  highest  degree.  Hence,  in  His  wisdom, 
He  makes  it  the  duty  of  the  high  priest,  to  sprinkle  the 
warm  blood  from  the  veins  of  the  offering,  round  about 
the  altar  and  lay  his  hand  upon  a  particular  part  of  that 
offering. 

There  is  no  virtue  in  any  divine  instrumentality  jyer  se — 
separate  from  the  divine  will.  It  is  true  philosophy,  how- 
ever, to  say  that  the  will  of  God  not  only  makes  his  re- 
quirements obligatory  upon  us,  but  fruitful  sources  of  all 
that  enters  into  the  elements  of  piety — love  and  gratitude  to 
God.     {Bell  rings.) 


LECTURE    XXXI. 


LEVITICUS    XVI. 


Gentlemen — The  chapter  read  this  morning,  is  a  com- 
pend  of  the  worship  of  the  sanctuary  of  the  tabernacle. 
The  picturesque  programme,  given  to  us,  of  the  Christian 
religion,  is  more  perfectly  consummated  in  the  sixteenth 
chapter  of  Leviticus,  than  in  any  other  passage  of  the 
Bible.  Why  is  this  ?  Because  the  tabernacle  being  now 
finished,  the  worship,  with  the  time,  manner  and  attendant 
circumstances,  on  the  great  day  of  annual  atonement,  is 
presented   as   a  consummation    and   concentration,  of  the 


LECTURE   XXXI.  237 

whole  typography,  connected  with  wliat  we  call,  the  re- 
conciliatory  and  propitiatory  system  of  religion. 

As  already  remarked,  the  Christian  religion  implies  that 
a  bond  had  been  broken — a  blessing  lost — that  man  had 
become  bankrupt,  ruined,  beyond  recovery,  so  far  as  human 
or  finite  power  was  concerned.  Any  man  can  forgive  sins 
committed  against  himself;  but  no  rnan  can  forgive  sins 
committed  against  a  third  person,  or  against  God.  Hence, 
the  dreadful  oracle,  "  The  wages  of  sin  is  death  " — death 
in  its  awful  import — not  merely  as  the  severance  of  body, 
soul  and  spirit ;  but  death  in  the  separation  of  man,  for- 
ever, from  the  fountain  of  life,  and  all  that  appertains  to 
his  glory,  honor  and  immortality.  It  is  an  awful  separa- 
tion, in  view  of  which,  we  presume  to  say,  that  no  other 
instrumentality,  human  or  divine,  affords  such  efficacy,  or 
such  ideal  grandeur,  as  is  revealed  to  us  in  the  Gospel  of 
the  Grace  of  God. 

The  yearly  atonement,  besides  the  morning  and  evening 
offering,  was  the  occasion  of  the  grand  annual  convention 
(because  it  concerned  their  interests  and  destiny)  of  the 
whole  Jewish  people. 

We  have  here,  gentlemen,  special  offerings  for  special 
occasions,  about  which  we  have  already  spoken,  but  in  the 
annual  offering  referred  to  in  this  chapter,  the  whole  re- 
medial system  is  exhibited.  The  offering  here,  is  not  for  A 
or  B,  or  any  one  else  particularly,  but  for  the  whole  nation. 
It  is  a  type  of  the  atonement,  for  the  sin  of  the  world. 
Hence,  this  portion  of  Holy  Writ,  dealing  as  it  does,  with 
the  important  facts,  may  be  called  the  kernel  of  the  re- 
medial system,  in  type  ;  the  central  idea  of  which,  is  a  me- 
diator bearing  a  like  relation  to  the  offender  and  the  of- 
fended— standing  between  the  parties,  laying  a  hand  on 


238  LECTURE    XXXI. 

each,  and  bringing  them  into  a  state  of  reconciliation  and 
peace. 

The  idea  of  the  atonement,  is  central  to  Christianity.  If 
there  never  had  been  an  atonement,  conceived  or  conceiv- 
able, in  the  Divine  Mind,  there  could  never  have  been  any 
religion.  '^  The  wages  of  sin  is  death."  By  keeping  this 
oracle  before  the  mind,  we  see  why  there  was  so  much  of 
death,  in  the  Jewish  and  Patriarchal  institutions  ;  of  course 
we  mean  the  death  of  animals.  The  blood  and  life  of  an- 
imals, appropriated  in  the  morning  and  evening  sacrifices, 
were  indispensably  necessary  to  any  intercourse  with  God 
whatever.  These  things  were  essential  to  the  institution 
then  existing ;  but  though  all  established  at  once,  they 
were  used  only  on  appropriate  occasions.  In  their  na- 
tional character,  the  Jewish  people,  had  national  institu- 
tions, and  at  the  grand  annual  sin  offering,  they  had  prayers 
and  thank-offerings,  for  the  whole  people. 

It  is  important  that  you  should  notice  here,  that  the 
Aaronic  priesthood,  was  not  that  by  which  our  religion 
was  instituted.  The  Aaronic  and  Melchisedek  priesthoods 
were  very  different.  The  latter  was  not  of  the  Jewish  sys- 
tem. He  was  simply  a  type  of  the  Messiah  himself,  who 
is  the  High  Priest  of  our  religion.  His  priesthood  was 
prophetic  of  ours  while  the  Jewish  priesthood,  was  prepar- 
atory or  prefatory.  The  Jewish  system  was  a  great  font 
of  type,  to  indicate  and  shadow  forth  the  principles,  which 
underlie  divine  rights,  and  human  rights,  so  far  as  the  lat- 
ter existed. 

In  the  beginning  of  the  sixteenth  chapter  we  are  referred 
to  the  family  of  Moses  and  Aaron,  and  to  subjects  belong- 
ing to  the  priesthood.  The  dress  of  Aaron  is  spoken  of. 
Every  thing  in  this  institution,  is  in  unison  with  a  people, 
living  after  the   flesh.     It  is  a  fleshly  institution,  and  in 


LECTURE    XXXI.  239 

keeping  with  the  condition  of  man,  in  his  fallen  state. 
Aaron  was  to  dress  himself  preparatory  to  officiating  in 
this  great  remedial  system  in  type.  We  are  told  that 
Moses  was  commanded  to  speak  to  his  brother  Aaron, 
"  that  he  come  not  at  all  times,  within  the  vail,  before  the 
mercy  seat,  which  is  upon  the  Ark,"  and  the  cover  of  that 
chest,  in  which  was  deposited  the  constitution  of  that  peo- 
ple. 

This  was  the  two  tables  of  the  covenant — two  tables  of 
the  Jewish  institution,  which  contained  all  their  religion 
and  morality — religion  being  upon  the  first  and  morality 
upon  the  second  table.  The  rights  of  God  are  set  forth 
on  the  first,  and  the  rights  and  duties  of  man  on  the  second. 
Hence,  as  observed  on  a  former  occasion,  the  first  four 
divisions  are  religious,  while  the  last  six  are  moral,  relat- 
ing to  man  as  he  is  now.  The  first  four  contain  nothing 
but  the  positive  elements  of  religion. 

The  altar  was  in  the  outer  court,  where  the  presentation 
of  the  national  sacrifice,  settled  the  account  (to  speak  after 
the  manner  of  men)  of  the  whole  people — so  that  at  the 
end  of  this  day,  all  the  sins  of  the  people,  were  typically 
pardoned,  through  the  efficacy  of  the  institution  here  ex- 
hibited. To  recapitulate,  the  priest  was  to  be  in  a  proper 
or  appropriate  dress  for  his  service — he  was  to  have  the 
names  of  the  twelve  tribes,  upon  his  shoulders  and  upon 
his  heart — the  atonement  was  once  a  year,  and  general 
for  the  whole  people.  It  was  special  to  one  as  a  sacredo- 
tal  representative  head,  of  that  people.  First,  we  see 
that  Aaron  was  to  come  into  the  holy  place  with  the  sin 
offering,  and  the  burnt  offering.  He  was  to  put  on  the 
holy  garments — garments  set  apart  from  common  uses. 
On  this  occasion  he  was  to  receive  two  kids  for  a  sin  of- 
fering, and  one  ram  for  a  burnt  offering,  from  the  people. 


240  lkctUre  xxxt. 

lie  w:is  to  present  a  l)ullock  for  liimself  and  liis  family. 
The  liigli  priests  themselves  were  sinners,  and  Aaron  had 
to  make  an  offering  for  himself  as  much  as  for  any  other. 
Hence,  he  had  no  power  to  forgive  sins.  His  office  im- 
parted dignity  to  the  offerings  ;  therefore  the  whole  people 
assembled,  the  offerings,  the  priest,  and  his  garments,  were 
mere  types — nothing  real — mere  shadows  of  the  things 
that  were  to  come.  Yet  they  teach  us  clearly,  the  funda- 
mental lesson,  that  without  the  shedding  of  blood,  there  is 
no  remission  of  sins.  It  is  utterly  impossible — wholly  in- 
consistent with  the  moral  government  of  God.  Hence,  all 
Deism  is  completely  at  variance  with  the  foundation  prin- 
ciples of  Christianity.  Without  the  shedding  of  blood 
there  is  no  remission — life  for  life,  is  the  grand  idea,  and 
it  is  utterly  impossible  and  inconsistent  with  the  character 
of  God,  and  the  safety  of  the  universe — and  contrary  to 
the  teachings  of  the  whole  Bible— that  God  can  pardon 
any  sin  committed  in  the  flesh,  without  a  sacrifice  of  such 
merit,  as  will  honor  God  just  as  much,  as  the  perfect  re- 
pentance of  the  sinner  could  have  done.*    God  must  be  as 

*  The  whole  philosoph}-  of  capital  punishment  grows  out  of  this 
fact.  "  Whoso  sheddeth  man's  blood,  by  man  shall  his  blood  be 
shed,"  is  the  Divine  Law  on  the  subject.  In  the  light  of  the  philos- 
ophy of  the  Divine  Government,  as  developed  by  Mr.  Campbell,  tlie 
reason  of  this  must  be  obvious.  The  murderer  has  no  life  to  give 
but  his  own,  and  justice  requires  this  as  the  nearest  possible  approxi- 
mation to  an  atonement. 

The  idea  of  capital  punishment  lies  at  the  foundation  of  all  good 
government.  The  eternal  principles  of  right  require  that  a  life  shall 
always  be  given  for  a  life.  Besides,  the  philosophy  which  underlies 
the  laws  of  the  universe,  seems  to  suggest  the  same  necessity.  If  we 
take  weight  from  one  side  of  a  balance,  perfectly  poised,  we  must 
take  an  equal  weight  from  the  other  side,  if  we  wish  to  preserve  an 
equilibrium;  or  else  we  may  compensate  for  the  loss   of  weight  by 


LECTURE   XXXI.  241 

much  honored  in  forgiving  sins,  as  he  is  honored  whose 
sins  aio  forgiven.  The  whole  transaction  must  be  in  per 
feet  harmony,  with  the  purity  and  majesty  of  His  character; 
so  that  no  spirit  in  heaven  or  on  earth,  could  imagine  that 
He  had  compromised  any  thing,  in  granting  the  pardon  of 
sin,  or  that  He  had  done  any  thing,  or  acted  in  any  way, 
not  perfectly  harmonious,  with  the  absolute  purity  of  the 
Divine  Nature. 

It  was  a  great  question  with  ancient  philosophers,  and 
indeed  with  many  wise  men  of  modern  times,  how  God  be- 
ing insulted  and  rebeled  against  by  man,  could,  in  accord- 
ance with  His  nature,  pardon  sin — how  He  could  over- 
look the  rebellion  in  those  days  as  in  these  days,  and  for- 
give the  blasphemy,  without  dishonor  to  Himself.  It  was 
never  in  the  power  of  man,  and  never  will  be,  to  atone  in- 
dependently of  divine  aid,  for  his  own  sin — and  that  he 
could  atone  for  the  sins  of  another,  is  altogether  out  of  the 
purview  of  revelation,  save  as  we  have  the  law  given  by 
Moses — the  honored  servant  of  God. 

Aaron  was  to  lay  his  hand  upon  one  of  the  goats,  and 
the  other  was  to  go  into  the  wilderness  as  a  scapegoat — 
the  one  to  make  atonement  for  the  sin  of  the  people,  and 
the  other  to  show  that  God  had  forgiven  it.  Like  the 
scapegoat,  it  was  put  away  and  forgotten.  It  is  one  thing 
to  forgive,  and  another  to  forget.  Hence,  the  significance 
of  the  language,  "  He  will  forgive  their  sins  and  remember 
them  no  more."  Gentlemen,  this  is  a  lofty  thought,  un-(^ 
paralleled  by  any  thing  cherished  in  the  heart  of  man. 
Think  of  it — annihilating  the  sin  of  the  sinner,  as  though 


extending  the  leverage  power.     The  law  of  compensation,  or  substi- 
tution, is  just  as  essential  in  the  moral  government  of  God — and  with- 
out it  liarnioiiy  could  not  be  preserved.  AI. 
21 


242  LECTURE   XXXI. 

it  had  never  been — sealing  up  and  wiping  out  the  insultb 
of  an  offending  party,  as  though  he  had  never  alienated, 
from  the  divine  statutes.  God  has  so  wisely  arranged 
the  glorious  system  of  sin  sacrifices,  as  to  magnify  His 
own  government,  and  justify  the  sinner  at  the  same  time. 
It  is  not  a  mere  formality.  It  is  a  splendid  reality.  Every 
thing  in  the  remedial  system,  is  as  necessary  as  is  atmos- 
pheric air  to  the  support  of  life.  We  repeat  it — it  is  not 
a  mere  mockery  of  forms.  It  was  as  real  as  the  throne 
of  God.  The  remedial  system  is  a  distinct  revelation — 
different  and  distinct  even  from  the  moral  government  of 
the  world.  It  is,  therefore,  above  all  understanding,  as 
the  Apostle  says,  unsearchable  and  past  finding  out  :  yet 
it  is  all  important  in  its  relations  to  our  planet,  and  the 
tenantries  thereof.  There  is  a  magnifying  power  in  the 
government  of  God — for  the  exhibition  of  righteousness 
and  grace.  God  does  not  remember  the  sins  of  men  when 
once  forgiven — they  are  absolutely  forgiven,  and  the  re- 
cord blotted  out  forever.* 

It  is  worthy  of  notice,  that  when  the  high  priest  went 
into  the  holy  place,  he  was  to  remain  some  time ;  as  he 
had  not  only  to  expiate  his  own,  but  the  sin  of  the  whole 
people.  After  making  intercession  in  the  inner  court, 
where  darkness  reigned  supreme,  he  came  from  within  the 
vail  to  the  door  of  the  sanctuary,  and  looking  over  the 
assembled  people,  he  pronounced  his  benediction,  all  of 
which  is  intended  to  be  a  symbol  of  the  Lord,  who  has  en- 
tered  Heaven,  and  sat  down  upon   the  throne  of  grace 

*  Man's  forgiveness  is  frequently  a  very  different  thing  from  this. 
Man  says  he  can  forgive,  but  can  not  forget;  but  true  forgiveness  is 
absolute  ("orgetfulness,  so  far  as  the  injury  done  is  concerned.  No 
man  can  keep  in  his  heart  or  mind  an  injury  and  at  the  same  time 
entirely  forgive  the  party  who  inflicted  the  injury.  M. 


LECTURE    XXX  r.  243 

and  glory,  Avlicrc  lie  acts  as  governor  and  High  Priest. 
Hence,  no  man  can  get  to  Heaven,  or  get  forgiveness  of 
his  sins,  except  tln-ougli  Him.  All  tlie  angels  in  the  uni- 
verse, by  their  intercession,  could  not  procure  the  pardon 
of  a  single  sinner — they  have  no  power  of  that  kind. 
Therefore,  without  the  reality — the  actual  sacrifice  of  the 
Lord  Jesus  Christ,  it  would  have  been  impossible  for  God 
to  forgive  any  sinner. 

There  was  no  forgiveness  in  the  case  of  the  angels  who 
rcbeled  against  God.  The  idea  of  religion  seems  never 
to  have  been  entertained,  in  reference  to  the  angelic 
hosts,  who  forfeited  by  their  rebellion,  the  favor  of  God. 
There  was  no  redemption  for  them.  They  were  cast 
out,  and  forever. 

After  man  broke  his  covenant,  and  was  driven  out  of 
paradise,  he  never  could  have  been  reconciled  to  God,  nor 
God  to  him,  without  the  interposition  of  the  Son  of  God.* 
Hence,  we  say  that  a  great  sacrifice  was  not  a  mere  form 
— a  typical  ceremony.  It  is  the  most  interesting  reality 
in  the  universe.  There  is  nothing  more  real,  in  the 
throne  of  God,  than  the  presence  of  the  crucified  Re- 
deemer— the  High  Priest  of  the  entire  universe.  AVe  now 
add,  that  these  realities  were,  and  are,  indispensable  to 

*  A  mediator  must  be  the  Irieud  of  both  parties — the  ofleiided 
and  offender.  Chritjt  is  the  friend  of  both  God  and  man;  conse- 
quently He  is  equal  to  the  task  of  bringing  about  a  reconciliation 
between  these  parties.  Uniting  in  Himself  the  human  and  Divine 
—  perfect  humanity  and  perfect  Divinity — He  vindicates  the  Di- 
vine justice  on  one  side,  and  makes  provision  for  the  weakness  of 
human  nature  on  the  other;  so  that  God  can  now  be  just,  and  ut  the 
same  time  the  justifier  of  him  who  believes  in  Jesus.  In  the  person 
of  the  Son  of  God  the  interests  of  heaven  and  earth  meet  together 
and  are  reconciled.  M. 


244  LECTURE   XXXI. 

the  preservation  and  government  of  the  world  of  man- 
kind. To  have  forgiven  sin,  without  a  sin  offering,  wouhl 
have  jeopardized  the  safety  of  the  universe.  Hence,  we 
repeat,  that"  the  laws  of  matter  are  not  more  necessary 
than  those  of  the  Redemption.  Gentlemen,  it  is  a  very 
solemn  thought,  that  it  cost  God  infinitely  more  to  redeem 
man  than  to  create  him. 

A  knowledge  of  these  types  and  ordinances,  is  neces- 
sary to  prepare  our  minds  to  appreciate  the  importance 
of  those  matters  to  which  they  relate — to  appropriate  and 
then  to  enjoy  their  knowledge,  is  obtained  by  correct 
teaching,  after  which  comes  the  enjoyment  of  it. 

We  have  endeavored  to  prepare  your  minds,  to  enter 
into  an  investigation  of  the  different  items  of  the  six- 
teenth chapter,  relating  to  this  great  day  of  atonement. 
We  have  already  spoken  of  the  reasons,  for  using  the 
kids  and  lambs,  on  such  occasions  as  these. 

We  are  told,  that  after  the  atonement  had  been  made, 
after  the  kids  were  presented  at  the  altar,  the  fire  from 
Heaven  having  consumed  one  ;  that  after  this  grand  cere- 
mony was  consummated,  the  high  priest  entered  into  the 
holiest  of  all.  He  was  to  pass  out  of  the  church  on 
earth,  into  the  church  in  Heaven.  The  holiest  place  was 
this  church  ;  and  thus,  after  our  Great  High  Priest  suffered 
on  earth,  He  passed  into — not  the  typical — but  the  real 
Heaven ;  that  is,  He  ascended  upon  high — He  entered 
Heaven,  in  its  realities,  and  there  bears  the  names  of  all 
His  people  upon  His  heart.  He  sees  and  feels  them 
upon  and  in  His  heart;  so  that  there  is  a  perfect  sympa- 
thy between  them.  After  he  had  gone  into  the  holiest 
place,  the  high  priest  had  to  remain  there  for  some  time, 
to  represent  the  fact,  that  after  our  Great  High  Priest, 
has  been  for  a  long  time  absent  from  earth,  he  is  to  come 


•  LECTURE  xxxr.  245 

again,  as  the  high  priest  appeared  at  the  outer  court  of 
the  sanctuary — tlius  presenting  a  type  of  the  day  of 
judgment.  The  Lord  will  come,  and  will  not  cease  His 
work,  until  the  last  denizen  of  earth  has  received  his  dues 
for  the  deeds  done  in  the  flesh.  Yes  !  He  will  come  at 
last,  from  the  most  holy  place,  as  you  have  it  described  in 
the  New  Testament,  and  then  too.  He  will  pronounce  bless- 
ings. He  comes  in  the  day  of  judgment,  and  says,  the 
Lord  bless  them,  the  Lord  keep  them,  the  Lord  give  them 
peace.  Thus  Aaron,  on  the  great  day  of  atonement, 
having  the  names  of  the  twelve  tribes  upon  his  breast  and 
upon  his  shoulders,  stands  in  the  outer  court,  and  look- 
ing over  the  whole  assembly  of  the  people,  pronounces 
the  annual  blessing.  He  has  gone  into  the  holiest  of  all, 
has  stood  before  the  Lord,  has  come  out  unhurt  and  justi- 
fied ;  when  he  comes  to  the  door  of  the  sanctuary,  and 
pronounces  a  blessing  upon  all  those  whom  he  had  re- 
presented. 

Thus,  gentlemen,  this  prophetic  typography  brings  us 
to  the  final  kingdom  of  the  Lord  Jesus  Christ,  and  pro- 
grammes the  fact  that  before  Him  the  whole  human  race 
shall  stand.  Not  a  single  descendant  of  father  Adam — 
not  one — will  be  absent.  Yes  !  when  he  comes  from  the 
sanctuary  of  the  heavens.  He  will  come  in  the  brightness 
of  His  glory,  with  his  holy  angels,  and  pronounce  the 
benediction  — the  Lord  bless  them,  the  Lord  keep  them, 
the  Lord  lift  them  up  and  give  them  peace.  So  all  men 
that  will,  may  realize  what  is  guaranteed  and  secured  to 
us  in  this  remedial  system  of  grace  and  mercy.  {Bell 
rings) 


246  LECTUltIi    .WXII.  ■ 

LECTURE  XXXII. 


LEVITICUS,    XVII. 


[President  Campbell's  lecture  this  morning  seemed  to 
be  designed  chiefly  to  supply  omissions,  and  was  confined 
to  the  same  subject  discussed  yesterday. — Rep.] 

Gentlemen — We  are  approaching  the  conclusion  of 
what  we  designed  to  say  on  the  subject  of  the  Levitical 
Priesthood,  and  the  mystic  edifice,  called  the  tabernacle. 
It  was,  indeed,  a  tabernacle — indicating,  like  our  modern 
taverns,  a  place  of  rest.  It  was  made  for  a  people  mai'ch- 
ing  from  Egypt  to  Canaan.  It  was  to  be  used  during  their 
pilgrimage,  but  the  idea  involved  was  fully  consummated 
in  that  magnificent  building  known  to  sacred  history  as 
the  Jewish  temple.  The  elements  of  the  remedial  system 
are  consummated  in  this  institution. 

It  is  a  fixed  fact,  gentlemen,  revealed  in  the  Bible,  and 
permeating  the  great  charter  of  immortality,  from  the  first 
page  to  the  last,  that  without  the  shedding  of  blood  there 
is  no  remission  of  sins.  Blood,  the  scabbard  of  life,  was 
a  prominent  and  conspicuous  feature  of  religious  systems, 
from  their  first  inception  to  the  sacrifice  of  the  Lord  Jesus 
Christ. 

There  was  nothing  superfluous  about  the  tabernacle, 
any  more  than  there  is  in  the  Christian  religion.  There 
was  a  perfect  appropriateness  and  harmony  of  adaptation 
in  all  the  types,  to  the  realities.  Yet  this  was  not  a 
formal  institution,  a  system  of  ceremonies.  It  is  true  it 
had  the  appearance  of  these,  but  the  most  significant  ideas 
and  truest  conceptions  of  the  Divine  character,  and  of 
human  character,  and  of  man's  relations  to  the  divine,  are 
here  stereotyped  and  pictured  to  the  eye  of  reason ;  so 


LECTURE    XXXI  r.  247 

that  the  student  of  God  may  become  intimately  and  per- 
fectly acquainted  with  every  element  in  the  remedial  sys- 
tem, and  not  only  become  acquainted  with  them,  but  know 
the  reason  of  each  and  every  one.  If  we  have  a  clear  and 
full  understanding  of  the  tabernacle,  we  will  surely  appre- 
ciate all  the  realities  that  enter  into  the  constituency  of 
the  rescue  and  redemption,  the  beatification  and  glorifica- 
tion of  man. 

In  the  holy  place  was  perfect  darkness,  not  a  ray  of 
light  from  sun  or  moon  or  star  penetrated  that  sanctified  and 
hallowed  spot.  An  artificial  light,  indicated  that  singular  in- 
terposition— that  mystery  of  mysteries — God's  enlighten- 
ment of  the  world  by  the  incarnation  of  his  beloved  son, 
and  by  giving  to  him,  without  measure,  the  spirit  and  light 
of  life,  that  he  might  impart  that  spirit  to  the  great  func- 
tionaries to  be  employed  in  the  grand  drama  of  man's  re- 
demption. 

Beside  the  altar  and  laver,  we  have  also  the  table  of 
shew-bread — the  Father's  bread.  There  is  always  bread 
in  the  house  of  God.  This  was  also  a  type.  The  priests 
only  ate  of  that  bread.  The  high  priests  and  circumcised 
men  only  were  allowed  to  eat  at  that  table.  All  others 
partook  of  it  at  the  peril  of  reprobation,  and  the  judg- 
ments of  God. 

God's  house  is  a  house  of  order.  His  laws  are  wise  and 
just,  and  can  never,  never  be  repealed  or  abolished.  Not 
one  of  His  works  is  redundant — nothing  is  to  be  trifled 
with.  As  we  are  taught  by  the  Great  Teacher  himself, 
every  article  and  particle  of  the  law,  and  every  word  of 
the  Gospel  is  just  as  it  should  be,  for  the  accomplishment 
of  the  Divine  purposes. 

Passing  the  golden  candlesticks,  we  approximate  the 
vail,  emblazoned  with  cherubim  and  seraphim — ministering 


248  LECTURE  XXXII. 

spirits  between  God  and  man.  The  priests  stood  before 
the  vail .  We  have  a  beautiful  allusion  to  this  bj  the 
Apostle.  There  is  no  vail  between  us  and  the  Great 
Father.  The  priests  were  carnal,  and  all  such  persons 
stand  before  the  vail.  It  is  a  singular  fact  that  the  priests 
were  separated  from  earth.  They  were  neither  of  earth 
nor  heaven,  but  of  an  institution  ordained  of  God. 

Our  faith  is  based  upon  the  light  which  God  has  given. 
God  has  given  us  testimony,  the  light  of  life,  and  given 
men  power  to  appreciate  that  light.  The  Apostle  Paul  is 
the  best  commentator  on  this  subject,  and  has  discoursed 
largely  upon  it. 

The  high  priest,  robed  in  his  splendid  symbolic  gar- 
ments, entered  the  holiest  of  all,  once  a  year,  to  intercede 
for  the  people  ;  remained  some  time,  then  pusli-ed  aside 
the  embossed  curtain,  and  came  to  the  door  of  the  sanc- 
tuary, on  the  day  of  atonement,  and  pronounced  that  re- 
markable benediction  upon  the  worshiping  assembly  stand- 
ing without. 

This  is  a  beautiful  and  truthful  figure  of  our  Saviour, 
who  has  now^  entered  into  the  holiest  of  all,  where  he  can 
not  be  seen  by  the  eye  of  man,  where  he  stands  pleading 
and  officiating  for  us,  as  did  Aaron  for  his  people,  in  the 
day  of  atonement.  When  the  fulness  of  time  shall  have 
come,  when  the  whole  purpose  of  God  has  been  accom- 
plished, he  will  come  out  on  the  great  day,  and  pronounce 
a  benediction,  upon  his  ransomed  people. 

When  the  high  priest  went  into  the  innermost  depart- 
ment, he  wore  a  holy  robe,  upon  which  were  many  tinkling 
bells.  When  enveloped  in  darkness — shrouded  from  the 
view  of  those  for  whom  he  was  interceding,  these  bells 
gave  evidence  of  the  life  of  the  high  priest — hence,  so 
long  as   they  heard   the  bells,  they  wx're   assured  of  his 


LECTURE    XXXIII.  249 

safety,  and  could  pray  Mitli  confidence.  Had  the  high 
priest  gone  presumptuously,  and  without  due  preparation, 
into  the  holiest  of  all,  he  would  undoubtedly  have  been 
made  the  object  of  diving  wrath;  but  while  he  conducted 
himself  with  propriety,  and  wore  the  holy  robe  with  the 
names  of  the  twelve  tribes  upon  the  shoulders  and  heart, 
he  was  safe ;  and  the  bells  continued  to  give  a  comforting 
assurance,  that  he  was  interceding  for  the  worshiping 
assembly  without.  The  Apostle  Paul,  dwells  with  enthu- 
siasm, upon  this  subject.  Our  High  Priest  has  entered 
into  the  literal  heavens,  with  the  names  of  his  followers 
engraven  upon  his  heart. 

Thus,  we  see,  gentlemen,  that  the  whole  system  of  re- 
conciliation, is  consummated  in  our  religion.  It  is  emphat- 
ically a  system  of  reconciliation — the  restoration  of  amity 
and  the  installation  of  the  most  felicitous,  and  honorable, 
and  glorious  relationship  and  harmony,  between  the  Lord 
God  Almighty  and  his  sons  and  daughters.     (Bell  rings,) 


LECTURE   XXXIII. 

HEBREWS   VIII ;    IX,    8. 

Gentlemen — We  have  a  recapitulation  by  the  Apostle 
in  the  document,  a  portion  of  which  was  read  this  morn- 
ing. The  letter  to  the  Hebrews,  is  the  only  document  in 
the  New  Testament,  giving  any  complete  idea  of  the  Chris- 
tian religion.  It  presents  the  very  central  idea  of  the 
whole  Christian  faith.  Paul  thought  it  due,  to  the  great 
cause  which  engrossed  his  attention,  in  his  mission  to  both 


250  LECTURE  xxxiir. 

Jew  and  Gentile,  to  give  a  perfect  summary,  of  the  whole 
remedial  system,  in  an  abbreviated  form,  by  concentrating 
his  thoughts  and  those  of  his  readers,  upon  the  funda- 
mental elements  and  powers  of  the  great  system  of  re- 
demption. 

There  is  but  one  central  idea,  in  any  science.  It  is  so 
with  the  science  of  the  Bible,  as  presented  to  the  study 
and  contemplation  of  man.  That  idea  permeates  the  en- 
tire Book  of  Books — as  respects  the  religion  based  upon 
the  sacrifice  of  Christ.  It  is  indicated  upon  the  first  page, 
and  written  upon  the  last — it  is  the  Alpha  and  the  Omega 
of  the  whole  volume.  We  have,  however,  said  so  much 
upon  this  point  already,  that  we  deem  it  unnecessary,  more 
than  to  advert  to  it  again,  as  we  enter  upon  the  study  of 
the  New  Institution. 

There  are  three  great  and  fundamental  ideas,  upon 
which  the  remedial  system  rests.  These  you  will  remem- 
ber, are  the  altar,  the  sacrifice  and  the  officiating  priests. 
These  are  the  constitutional  elements  of  every  dispen- 
sation of  religion.  The  very  thoughts  of  religion  ante- 
rior to  these,  were  but  the  shadows  of  those  great  ideas. 
The  Apostle  Paul,  in  this  epistle  to  the  Hebrews,  endeav- 
ors— and  succeeds,  we  think — to  concentrate  the  minds  of 
his  readers,  upon  these  great  ideas.  They  are  presented 
here  in  a  constitutional  form.  God  has  always  dealt  with 
mankind,  upon  constitutional  principles.  He  made  Adam 
a  guide — a  sort  of  representative  man  for  the  whole  peo- 
ple of  the  patriarchal  age;  and  he  made  Abraham  a  cov- 
enantee, with  regard  to  the  remedial  system  ;  and  gave  him 
promises,  not  only  in  behalf  of  his  own  family,  but  of  the 
whole  family  of  man  ;  so  that  the  people  which  had  the 
oracles  of  God,  involving  the  destiny  of  Jew  and  Gentile, 
were  representative  of  the  whole  world.     Now,  with  refer- 


LECTURE  xxxni.  251 

ence  to  the  great  outline,  of  the  divine  arrangement  for 
the  rescue  of  man,  it  is  important,  that  we  study  in  its 
proper  order,  every  item — so  far  as  its  wisdom,  justice, 
grace  and  goodness  are  concerned. 

The  Apostle  Paul,  perfectly  read,  as  well  as  plenarily 
inspired,  gives  us  a  replete  and  complete  summary,  and  a 
most  explicit  exposition,  of  the  important  matters  of  the 
system  of  redemption,  in  its  entirety.  In  the  chapter 
read,  it  is  presented  in  a  constitutional  form,  in  reference 
to  the  covenant  made  with  Abraham  and  his  posterity, 
according  to  the  flesh.  He  gives  us  a  compend  in  this 
chapter,  and  we  should  have  summaries,  not  only  of  this, 
but  of  all  important  matters,  in  our  minds.  We  ought  to 
concentrate  our  thoughts,  and  arrange  them  systematically. 
Paul  had  evidently  done  so,  thus  showing  that  all  the  in- 
stitutions of  God,  are  most  perfect  and  methodical.  The 
tables,  types,  figures,  every  thing  in  short,  belonging  to 
God's  covenants  with  men,  are  not  only  perfect,  but 
unique — indeed,  all  the  elements  entering  into  our  religious 
systems,  are  splendid  examples  of  perfection,  in  regard  to 
order  and  arrangement. 

The  Apostle  says,  "  Now  of  the  things  of  which  we  have 
spoken,  this  is  the  sum  :  We  have  such  an  high  priest,  who 
is  set  on  the  right  hand  of  the  throne  of  the  Majesty  in 
the  heavens."  What  a  splendid  climax  !  "  On  the  right 
hand  of  the  throne  of  the  Majesty  in  the  heavens." 
Could  any  thing  more  elevated  be  conceived  of,  than  this 
presentation  of  the  grand  idea  ?  And  still  further,  "  A 
minister  of  the  sanctuary,  and  of  the  true  tabernacle, 
which  the  Lord  pitched,  and  not  man."  They  had  sha- 
dows and  types  in  former  institutions,  but  now  we  have 
realities.  No  blood  shed  in  the  world  could  atone  for  a 
sin<i;le  sin,  until  the  sacrifice  of  Christ,  which  was  the  only 


252  LECTURE   XXXIII. 

true  and  meritorious  redemption — honorable  alike  to  God 
and  man — of  the  world  from  sin.  Without  that  great  sac- 
rifice, remission  of  sins  would  have  been  impossible,  out 
of  harmony  and  incompatible  with  the  nature  of  God.  It 
was  wholly  impossible  for  God  to  lie,  said  the  inspired 
Apostle.  He  can  not  deny  himself.  No  !  God  could  not 
and  can  not  forgive  sins,  but  through  blood.  Hence,  the 
shedding  of  blood,  in  the  typical  institution ;  and  in  the 
Christian,  the  real  institution,  there  is  one  grand  final  sac- 
rifice and  proclamation  of  the  power  of  high  heaven,  for 
the  remission  of  sins.  Now,  the  whole  Christian  institu- 
tion culminates  in  this  single  point.* 

*The  following,  on  the  relation  of  the  Sacrifice  of  Christ  to  Law, 
is  worthy  to  be  considered  in  this  connection  : 

"  If  it  be  asked  why  man  died,  we  can  answer  readily  that  it  was 
because  he  sinned;  but  if  we  go  a  step  beyond  this,  and  ask  why 
sin  should  be  punished  with"  death,  we  can  only  say  that  so  God 
willed.  He  was  pleased,  for  reasons  known  to  himself,  to  decree 
that  the  soul  that  sinned  should  die;  and  the  reason  of  the  law, 
perhaps,  lies  beyond  our  highest  conception. 

"  But  although  we  may  not  be  able  to  say  certainly  what  all  or 
even  any  of  the  reasons  of  the  law  may  be,  yet  the  whole  matter 
sets  divine  law  itself  before  us  in  a  most  peculiar  attitude,  and 
shows  us  that  it  is  one  of  the  most  wonderful  and  majestic  objectrf 
ever  submitted  to  man  for  consideration.  It  shows  also  that  the 
great  Governor  of  men  will  be  obeyed  at  all  hazardt=,  that  on  the 
matter  of  submission  to  his  rules  of  order  and  morality  and  wor- 
ship, he  will  compromise  nothing,  even  to  the  eating  of  forbidden 
fruit;  that  ignorance  and  inexperience  are  no  apology  ;  tliat  appar- 
ent insignificance  in  the  thing  inhibited  orenjoined  avails  not  for  an 
excuse  ;  but  that  every  sin  and  all  sin  shall  be  punished  with  death. 

"  And  it  is  not  evil  works  merely  that  come  within  the  wide-spread 
influence  of  the  divine  judgments,  but  idle  words  also.  '  For  every  idle 
word  shall  men  render  an  account  in  the  day  of  judgment,'  said  our 
Redeemer.  Nor  is  this  carried  beyond,  or  even  to  the  extreme  limits 
of  God's  legislations :  for  in  that  day  he  will  try  even  the  secrete  of 


LECTUllK    XXXIIT.  253 

There  are  two  or  three  words  in   tliis  volume,  eitlier  of 
which  presents  a  sunnnary  of  religion.     The  word  recon- 


men's  Hearts.  And  as  Christ  has  died  with  a  reference  not  only  to 
the  first  of  men,  wlio  was  under  law,  and  to  the  .lews,  who  were  also 
under  law  ;  but  also  to  the  Gentiles,  wiio  were  without  written  law — 
no  human  being  can  have  any  just  ground  to  hope  for  exemption  ; 
but  must  assuredly  give  an  account  of  himself  to  God,  who  made 
him,  and  made  him  also  to  serve  him,  and  to  glorify  him  forever. 

"  Now  that  Jesus  died  in  relation  to  law,  is  one  of  the  most  obvi- 
ous matters  in  the  Scriptures,  although  some  have  failed  to  see  this, 
and  have  even  spoken  against  it.  Such  have  taught  that  his  death 
had  no  reference  to  law,  and  the  character  of  God,  as  the  Ruler  of 
the  world;  but  this  is  absurd,  for  he  was  made  under  law,  with  a 
reference  to  this  very  thing.  '  When  the  fullness  of  time  was  come, 
God  sent  forth  his  Son,  made  of  a  woman,  made  under  law,  to  re- 
deem those  who  were  under  the  law,  that  we,  the  Jews,  might  re- 
ceive the  adoption  of  sons.'  If,  then,  he  died  with  reference  to  the 
law  of  Moses,  why  not  with  reference  to  the  law  delivered  at  the  be- 
ginning of  the  world  ?  Man  universally  stood  in  relation  to  this 
precisely  as  the  Jews  did  to  their  law.  They  had  all  become  obnox- 
ious to  the  curse  or  penalty  due  to  the  violation  of  theirs,  which  was 
hanging  on  a  tree.  Well,  the  world  stood  in  no  other  relation  to  the 
original  law.  But  that  he  became  the  Saviour,  or  substitute  of  the 
Jews,  in  this  point,  is  very  certain,  from  what  is  said  in  Gal.  iii :  13, 
viz :  '  Christ  has  bought  us  off  from  the  curse  of  the  law,  having 
become  a  curse  for  us.'  But  this  was  not  in  a  mere  moral  point  of 
view  neither,  or  to  reform  them  in  a  political  or  legal  point  of  view; 
that  is,  he  died  with  an  immediate  reference  to  their  political  deliv 
erance  from  the  death  to  which  they  became  obnoxious  in  law;  or 
he  bore  death  in  their  stead,  that  they,  being  freed  from  the  law, 
might  be  justified,  or  forgiven  their  sins,  through  faith  in  his  name. 
Those,  therefore,  who  refused  to  accept  of  the  deliverance  which  his 
blood  had  bought,  had  the  curse  executed  upon  them,  and  they  were 
slain  by  millions,  till  they  were  scattered  abroad,  far  from  their  na- 
tive home,  upon  the  face  of  all  the  earth,  as  it  is  at  this  day.  This 
was  according  to  another  penalty  or  curse,  threatened  by  the  same 
law,  which  said  that  those  who  would  not  hearken  to  the  voice  of 
the  Messiah  should  be  cut  off  from  being  the  people  of  God;  and  it 


254  LECTURR    XXXIII. 

ciliation,  for  example,  embraces  the  wliole  matter.  We 
care  not  how  many  other  words  may  be  employed  to  em- 
body the  idea,  they  inevitably  result  in  declaring  substan- 


becomes  a  question  whether  they  will  ever  be  permitted  to  return  to 
their  own  land,  till  they  j3ut  themselves  in  such  an  attitude  toward 
the  Messiah  that  this  curse  or  dispersion  may  be  removed.  They 
are  to  return  to  the  Lord,  and  when  they  do  so  the  vail  which  is 
around  their  hearts  shall  be  taken  away,  and  they  then  may  return 
according  to  faith,  through  the  mercy  of  the  Gentiles;  but  then, 
whether  they  can  return  while  the  curse  still  remains  in  force,  is  ex- 
ceedingly problematical.  When  the  curse  tell  on  Satan  he  did  not, 
and  could  not,  return  to  heaven  ;  and  when  it  fell  on  man  he  did 
not,  and  could  not,  return  to  Paradise.  So  of  Babylon,  Nineveh, 
i^odom  and  Gomorrah,  and  so  will  it  be  with  Rome;  when  the  curse 
lights  upon  her  it  shall  never  be  removed.  With  God  it  is  in  law 
curse  or  substitution  ;  but  no  substitute  can  take  the  place  of  the 
Jews  in  regard  to  faith.  They  must,  therefore,  sufler  the  curse  till 
they  return  to  the  Lord,  and  the  vail  be  removed  from  around  their 
hearts.  There  may,  therefore,  be  something  entirely  erroneous  in  the 
present  views  of  the  Christian  world,  in  regard  to  their  going  back 
to  Canaan  and  Jerusalem.  For  the  curses,  like  the  gifts  and  callings 
of  God,  are  without  change,  a  fearful  truth,  verily,  '  I  say  unto  you 
fear  him.'  And  there  are  cases  in  which  substitution  will  not  be  ac- 
cepted. Indeed,  this  can  be  admitted  in  law,  only  where  there  exist 
some  extenuating  circumstances,  as  in  the  case  of  man,  wiio  fell  by 
temptation. 

Here,  th^,  dear  reader,  is  a  new  and  living  way  opened  for  ua 
into  the  presence  of  the  Great  God.  Through  the  rent  vail  of  your 
Redeemer's  flesh  you  may  find  forgiveness  and  an  entrance  into  the 
holiest  of  all.  We  beseech  you,  therefore,  not  to  risk  your  soul's 
salvation  by  offering  contempt  to  the  blood  of  the  covenant.  God 
will  not  hold  you  guiltless  if  you  receive  this  grace  in  vain  ;  but  will 
certainly  inflict  on  you  the  severe  and  terrible  punishment  which  is 
threatened  against  all  offenders  in  this  matter.  Instead  of  law,  here 
is  favor;  instead  of  sin,  here  is  righteousness;  instead  of  misery,  here 
is  joy  unutterable  and  the  pleasures  of  the  Spirit  of  God  forevei 
more." — The  Gospel  Restored^  pp.  14,  15,  16. 


1 


LECTURE    XXXIJI.  255 

tially  that  it  is  au  institution  of  reconciliation — an  insti- 
tution of  God,  established  in  wisdom  and  benevolence, 
for  the  purpose  of  bringing  alienated  i)arties  together, 
into  amity  and  reconciliation,  which  never  could  have  been 
done  in  any  other  way.  Hence,  religion,  whether  inter- 
preted by  the  Greek  or  Latin  tongue,  signifies  no  more  nor 
less  than  a  binding  over,  or  binding  again.  It  is  true 
there  is  another  and  an  unscriptural  idea,  entertained  "by 
some  of  this  matter,  but  it  is  low  and  mean,  and  unworthy 
of  man,  to  cherish  any  other  than  that  which  we  have 
here  suggested,  which  is  the  highest  and  noblest  concep- 
tion of  the  grand  scheme  of  redemption,  entertained  by 
man. 

In  presenting  the  matter,  however,  in  this  summary 
way,  the  Apostle  wishes  to  give  a  very  striking  and  im- 
pressive idea  of  its  importance.  "  We  have  such  an  high 
priest."  No  adjectives,  no  prefixes,  could  describe  him  in 
his  full-orbed  splendor.  He  is  such  an  high  priest,  as  has 
sat  down  on  the  right  hand  of  the  throne  of  the  Majesty, 
in  the  heavens.  You  will  observe  that  there  was  an  effort 
of  his  mind  to  rise  to  the  dignity  of  his  subject;  not  only 
does  he  present  him  as  the  high  priest — the  summit  of 
sacerdotal  dignity — but  as  a  high  priest  on  the  right  hand 
of  the  King  Eternal — the  very  highest  conception  of  offi- 
cial grandeur.  We  must  not  regard  the  terminology  em- 
ployed here  as  mere  common-place  expressions — as  words 
merely  designed  to  give  an  exalted  view  of  the  subject  to 
which  they  refer.  Every  word  is  designed  to  be  signifi 
cant,  and  the  thoughts  they  express  to  exert  a  potent  in- 
fluence upon  the  intellect  and  the  heart  of  man.  But  to 
come  to  the  heart  of  the  matter,  he  says  we  have  such  an 
high  priest.  There  are  priests  and  high  priests,  but  only 
one  high  priest  at  a  time.     There  is  only  one  now  in  the 


256  LECTURE  xxxiir. 

universe,  there  has  been  but  one  since  the  crucifixion,  and 
he  is  0U7'  High  Priest.  He  was  ordained  in  the  typical  in- 
stitution, by  gifts  of  thank  and  sin-ofFering. 

Gentlemen,  I  pause  here  to  remark  that  we  can  give 
nothing  to  God.  We  sometimes  imagine  (very  errone- 
ously) that  we  have  merit  in  giving,  in  doing  something 
generous  toward  God.  There  is  not  a  more  baseless  fabric 
in  the  universe  than  that  erected  on  this  idea.  That  we 
can,  in  any  conceivable  sense  of  the  word,  give  any  thing 
to  God,  is  simply  preposterous.  If  we  were  as  pure  and 
pious  as -angels,  whence  comes  that  piety  ?  If  we  were  as 
devotional  as  .Gabriel,  whence  comes  that  devotion  ?  It  is 
entirely  out  of  the  purview  of  reason  or  of  revelation  to 
suppose,  for  one  moment,  that  merited  honor  or  glory  can 
accrue  to  us  for  giving,  however  generously,  what  the  in- 
stitution of  God  alone  can  give  us*. 

It  is  very  important,  gentlemen,  to  keep  constantly  be- 
fore our  minds,  that  there  never  has  been,  nor  can  there 
be,  any  thing  done  acceptably  to  God,  except  through 
Christ  the  power  of  God  unto  salvation. 

We  are  to  look  at  the  Christian  Institution  in  the  light 
of  the  covenant.  Paul  says,  all  these  things  "serve  unto 
the  example  and  shadow  of  heavenly  things."  Moses  was 
admonished  by  God  to  make  all  things  by  the  types  which 
he  had  seen  in  the  mount.  Now,  these  were  mere  shadows 
of  the  institutions,  which  we  enjoy,  for  if  the  institutions 
of  the  Patriarchal  age,  had  been  real,  there  would  have 
been  no  room,  and  no  need,  for  the  new  institution — the 
dispensation  under  which  we  live.  But  if  men  should  put 
a  w^hole  tribe  of  living  sentient  beings,  upon  a  mountain 
altar,  and  consume  them  to  ashes,  and  thus  make  one 
splendid  awful  offering,  for  the  planet  on  which  we  live, 
it  would  not  atone  for  the  sins  of  one  man.     No  !    not  for 


LECTURE    XXXIII.  257 

a  single  aberration,  of  a  single  individual.  It  is  impos- 
sible for  man  to  merit — to  earn,  to  gain  any  thing  from 
God.     Blest  as  he  is,  it  is  all  of  grace. 

The  Apostle  says,  that  "finding  fault"  with  the  insti- 
tution— recognizing  its  insufficiency — although  given  in 
Mount  Sinai,  and  sanctified  by  the  blood  of  animals,  the 
day  had  come  when  God  declared  his  purpose,  to  make  a 
new  covenant  with  the  house  of  Israel,  and  the  house  of 
Judah,  which  should  be  unlike  the  former  institution — 
of  a  temporal  character.  It  provided  for  absolute  re- 
mission of  sins,  the  giving  of  a  new  heart — a  new  life,  the 
fruit  of  remission  and  the  Holy  Spirit,  given  to  them.  1st. 
I  will  put  my  laws  into  their  minds.  2nd.  I  will  write 
them  in  their  hearts.  3rd.  I  will  be  to  them  a  God,  and 
they  shall  be  to  me  a  people  " — especially  to  them.  We 
do  not  like  the  rendering  "  I  will  be  to  them  a  God,"  etc.,  so 
well  as,  "  I  will  be  to  them,  God,  and  they  shall  be  to  me 
my  people." 

This  defines  the  new  relation  of  man  to  God  and  God 
to  man — this  brinors  him  into  intimate  covenant  relation 

o 

with  God.  Observe  the  principles  that  underlie  the  insti- 
tution. He  proposes  first  of  all  to  make  them  his  people — 
all  shall  know  him,  from  the  least  to  the  greatest.  The  Insti- 
tution of  Christianity  is  the  most  highly  developed  divinity, 
in  the  universe,  so  far  as  we  know  any  thing  of  the  subject. 
It  is  the  church  properly  so  called.  It  is  the  school 
promised  by  the  prophetic  oracle  of  God  the  Father,  of 
which  Christ  himself  is  the  teacher.  No  one  can  speak — 
no  one  can  teach  like  him,  and  his  ideas  are  the  highest 
conceptions  of  divinity.  Man  could  never  have  conceived 
of  such  an  institution  as  the  Christian  Church.  It  was 
beyond  the  power  of  human  reason  to  have  arrived  at  such 
a  result.     No  philosophy  could  have  originated  the    idea 


258  LECTURE  XXXIII. 

of  sacrifice,  and  the  existence  and  efficacy  of  sacrifice, 
while  it  repudiates  in  its  ver}^  nature  all  human  origin,  af- 
fords indubitable  proof  of  its  divine  origin.  No  man  can 
understand  one  book  of  the  Bible,  and  be  a  skeptic.  No 
such  ideas,  as  those  developed  in  the  sacred  volume,  ever 
occurred  to  the  mind  of  man — it  was  as  impossible  for 
man  to  originate  them,  as  to  create  or  annihilate  a  particle 
of  matter. 

It  was  just  as  much  impossible  for  man  to  discover  that 
blood  was  necessary  to  the  remission  of  sins,  as  it  was  for 
him  to  create  any  thing  in  the  universe.  It  could  not  be 
the  result  of  imagination,  as  that  is  always  limited  to  re- 
alities. The  beau  ideal — the  institution  of  blood  sacrifice 
never  could  have  occurred  to  the  mind  of  man,  which  only 
acts  upon  the  images  of  things  around  us,  and  originates 
nothing. 

Gentlemen,  this  Grand  Charter  is  as  certainly  divine  in 
its  birth — in  its  origin — as  are  the  glittering  stars  in  the 
firmament  of  God. 

This  new  institution,  is  a  full  development  of  what  is 
usually  called  the  grace  of  God.  As  before  remarked, 
the  altar  sanctified  the  gift,  and  not  the  gift  the  altar. 
The  virtue  is  in  the  altar,  and  it  seems  really  strange  that 
it  should  be  so.  The  wisdom  and  philosophy  of  the  world 
would  forever  have  failed  to  suggest  such  an  idea.  Why 
it  is  so,  always  has  been,  and  must  remain,  a  mystery ;  the 
secret  depths  of  which,  are  unfathomable  by  man.  We, 
however,  suggest  to  your  minds,  that  the  humanity  of  our 
Saviour,  was  offered  upon  the  altar  of  his  divinity.  His 
divine  nature  gave  the  ofi'ering  all  its  value.  It  would  have 
been  valueless  and  ineffectual,  but  for  this  single  idea. 
This  is  what  lies  back  of  all  the  reasons  for  salvation  and 
justification  through  sacrifice,  from  the  foundation  of  the 


LECTURE      XXXIII.  259 

earth.  It  is  said  tliat  the  :iltar  gave  ncceptableriess  to  the 
ofteriiig.  Whatever  tlie  oftering  niiglit  be,  it  was  sancti- 
fied by  the  altar,  lience,  it  was  divinity  in  tlie  person 
of  Messiah,  that  made  His  life  a  sin  oifering — his  life  and 
death  a  sacrifice,  that  forever  vindicates  the  thuone  of  God 
— that  justifies  the  Divine  cliaracter  in  the  forgiveness  of 
sins.  Hence,  if  we  look  at  this  subject  of  sacrifice,  back 
through  the  days  of  Abraham  to  Cain  and  Abel,  we  shall 
find  that  the  crucifixion  of  Messiah  embodied  the  typical 
ideas,  suggested  by  the  altar,  the  offering,  and  the  priest 
of  the  Jewish  institution. 

Gentlemen,  it  would  save  you,  and  the  rest  of  mankind, 
a  great  deal  of  trouble  and  anxiety  of  mind,  to  be  thor- 
oughly informed  in  regard  to  the  fundamental  ideas  of  the 
remedial  system.  It  is  well  worthy  of  man,  to  study  the  types 
cast  in  heaven — molded — then  sent  down  by  angels  form- 
ing a  great  ladder,  betAveen  Heaven  and  Mount  Sinai, 
where  they  were  presented  to  Moses,  not  only  in  behalf 
of  the  Jewish  nation,  but  the  whole  family  of  man. 

The  continuation  of  our  species — yea  of  earth  and  all 
its  tenantry — is  dependent  upon  this  interposition.  But 
for  this  it  would  have  been  impossible  for  God  in  all  his 
wisdom  and  power,  to  have  continued  the  human  race,  or 
to  have  permitted  man  or  woman  to  exist  after  the  first 
covenant  between  God  and  man  had  been  broken.  [^Bell 
rings^ 


260  LECTURE    XXXIV. 

LECTURE   XXXIV. 


HEBREWS    IX. 


Gentlemen — We  are  recapitulating  the  great  ideas  that 
permeate  the  remedial  system.  We  have  been  reading  the 
law,  and  now  we  are  reading  portions  of  the  commentary 
of  the  great  commentator  on  that  law,  the  Apostle  Paul, 
who,  in  his  addresses  to  the  Gentiles  and  his  own  brethren, 
found  it  necessary,  even  in  his  day,  to  give  them  a  devel- 
opment of  the  grand  elements  that  enter  into  the  remedial 
system.  The  system,  with  its  typography,  Avas  supernat- 
ural. The  Jewish  religion  derived  nothing  from  the  pa- 
triarchal (which  preceded  it),  except  ordinances  ;  unless  the 
promises,  which  extended  over  both,  may  be  considered  as 
derived  from  the  former.  It  was  a  grand  s^mibolical  in- 
stitution, and  it,  therefore,  became  necessary  to  cast  an 
entire  new  font  of  types,  in  order  to  indicate  intelligently 
to  man  his  relations  to  God,  to  himself,  and  his  destiny; 
and  thus  enable  him  to  know  himself,  a  matter  of  vast  im- 
portance to  every  man.  Moses  himself  was  the  type- 
founder, and  followed  the  pattern  exhibited  to  him  in  the 
Mount.  God  showed  him  a  picture  of  the  tabernacle,  hav- 
ing, in  harmony  with  the  conditions  of  man,  three  distinct 
departments.  You  will  remember  we  presented  man  as 
body,  soul  and  spirit,  a  classification  as  clearly  set  forth 
in  Holy  Writ  as  is  any  other  analysis.  Of  course  we  do 
not  attempt  to  limit  the  powers  of  man,  but  speak  of  him 
as  revealed  to  us,  and  from  our  own  experience. 

We  repeat  again  that  man  is  not  in  a  natural,  but  a  pre- 
ternatural state — an  unnatural  condition — in  a  state  of 
alienation  from  himself  and  from  his  God.  There  is  a 
war  of  opposing  elements  in  man,  in  which  his  soul,  his  un- 


LECTURE    XXXIV.  261 

derstanding,  is  ever  dictating  and  approving  the  right, 
while  his  animal  nature  is  suggesting  the  wrong;  thereby 
creating  and  continuing  a  strife,  an  inward  conflict.  Paul, 
knowing  man  inwardly  and  outwardly,  writes,  "  For  we 
wrestle  not  against  flesh  and  blood,  but  agmnst  principali- 
ties, against  powers,  against  the  rulers  of  the  darkness  of 
this  world,  against  spiritual  wickedness  in  high  places." 
Again,  speaking  of  the  inward  man,  he  says,  "  But  I  see 
another  law  in  my  members,  warring  against  the  law  of 
my  mind,  and  bringing  me  into  captivity  to  the  law  of 
sin,  which  is  in  my  members." 

Gentlemen,  the  greatest  wonder  in  the  universe  is  the 
remedial  system.  Had  the  question  been  propounded  in 
eternity,  before  the  earth  was,  with  a  full-orbed  view  of 
the  whole  creation  before  the  minds  of  the  hierarchies  of 
heaven,  how  it  should  be  conducted,  what  the  mode  of  op- 
eration, what  the  terminus,  the  culminating  point  of  the 
whole  grand  scheme,  I  presume  to  say  that  no  intellect  in 
the  heavens  above,  not  one  of  the  mighty  host  of  spirits 
that  congreojate  around  the  throne  of  God,  could  have 
given  an  adequate  answer  to  the  wonderful  question. 
Hence,  it  is  spoken  of  as  a  great  mystery — a  thing  not 
incomprehensible,  but  hidden.  It  was  evidently  the  pur- 
pose of  God  to  keep  the  solution  of  the  mystery  from 
man,  for  a  purpose  best  known  to  the  Majesty  of  the 
heavens.  There  is  not  an  atom  of  the  universe  unknown 
to  Him — nothing  unseen  by  Him  who  inhabiteth  eternity. 
He  says,  "  Do  I  not  fill  heaven  and  earth  with  My  pres- 
ence ?"  Can  there  be  any  thing  above  or  beyond  Him, 
which  He  does  not  see  and  know  ? 

One  of  the  grandest  ideas  of  the  system  is  that  con- 
cerning the  priesthood.  We  have  a  man  called  Melchise- 
dek,  who  is  prince  of  peace,  and  prince  of  priests — who 


262  LECTURE  XXXIV. 

was  so  far  superior,  even  to  Abraham,  that  the  great  patri- 
arch himself  paid  tithes  to  him.  Abraham,  in  his  own 
person,  represented,  according  to  Paul's  philosophy,  the 
whole  Jewish  nation — all  the  multitudes  descended  from 
him,  and  the  grand  chain  of  ideas  extends  down  through 
all  his  institutions,  to  the  present  hour.  According  to 
Paul's  philosophy,  Melchisedek  was  the  greatest  of  all 
men,  because  Abraham  and  Levi,  and  Moses  and  Aaron, 
paid  tithes  to  him.  Even  Levi,  who  received  tithes,  paid 
tithes  to  Melchisedek,  and  glorified  and  honored  him  as  an 
ambassador  sent  from  the  Lord. 

We  have  in  these  elementary  matters,  the  basis  of  the 
remedial  system,  arranged  in  three  departments — the 
prophetical,  the  sacerdotal  and  the  real — giving  birth  to 
three  classifications,  of  which  we  have  already  spoken 
sufficiently. 

The  chapter  read  this  morning,  is  one  of  the  best  and 
most  infallible  commentaries  upon  the  tabernacle,  which 
had  ordinances  of  divine  service,  and  a  worldly  sanctuary, 
^.  g.,  one  pertaining  to  the  flesh — the  outward,  the  sensuous 
man.  The  Apostle  has  commented  upon  it,  even  to  the 
Hebrews  ;  and  presented  the  great  ideas  underlying  the 
institution.  After  the  first  vail,  and  after  the  second 
vail  of  the  tabernacle,  was  the  holiest  of  all — heaven 
itself,  in  divine  glory  and  majesty,  was  present  there. 
Incense  of  the  most  exquisite  composition,  was  there  pre- 
sented to  the  sense,  as  prescribed  by  Moses — the  most 
delightful  perfume  ever  breathed  by  man.  The  odor  was 
superlatively  grateful  to  the  sensuous  nature.  And  why 
was  this?  What  were  the  reasons  for  its  being  so?  is  a 
question  that  arises  to  every  inquisitive  student  of  the 
tabernacle.  Was  it  not  a  typo  of  the  prayers  of  devoted 
and  pure  hearts,  acceptable  to  God  as  the  incense  of  the 


LECTURE  xxxrv.  263 

morning  ?  He  was  said  to  take  delight  in  it.  And  once 
a  year  the  high  priest,  carried  into  the  holiest  place,  a 
supply  of  this  delicious  perfume,  that  his  person  and 
presence  might  be  acceptable  to  God.  But  with  this,  he 
he  must  have  a  pure,  devotional  spirit.  It  was  a  great 
condescension,  on  the  part  of  our  heavenly  Father,  to 
vouchsafe  this  symbol  of  spiritual  and  devotional  wor- 
ship, that  its  acceptableness  might  be  signified  to  man. 

Prayer  is  begging — supplicating — asking  favors.  Some 
people  think  they  are  doing  God  great  honor,  w^ien  they 
pray  to  him ;  as  if  a  beggar,  who  asked  alms  of  a  king  or 
lord,  should  conceive  that  he  was  doing  him  honor,  be- 
cause, forsooth,  he  begged  a  pittance  of  his  wealth  !  Men 
fall  down  upon  their  knees,  or  stand  up,  in  the  assembly 
of  the  people  —  performing  a  work  of  supererrogation  in 
this  respect  —  and  really  flatter  themselves,  when  they 
get  through,  that  they  have  honored  God ;  and  merit 
much  for  having  prayed  to  him.  This  is  one  of  the  most 
specious  and  delusive  ideas,  ever  cherished  in  the  heart 
of  man.  Yet  there  are  multitudes,  both  in  the  Old  World 
and  the  New,  who  really  believe  that  they  honor  their 
Maker  by  prayer.  Of  all  the  delusions — the  hallucina- 
tions, that  ever  took  possession  of  the  human  brain,  this 
is  the  most  absurd.     It  caps  the  climax  of  religious  folly. 

Gentlemen,  we  are  royal  beggars.  We  pray  through  a 
representative  high  priest,  and  it  is  owr  greatest  honor; 
and  the  more  grateful  we  are  for  the  privilege,  the  greater 
the  honor  to  ourselves.  Yet  nothing  in  us,  makes  our 
prayers  meritorious  in  themselves.  Can  you  suppose  that 
a  beggar,  who  stands  at  your  door,  and  proclaims  his 
wretchedness  with  a  flood  of  tears,  thereby  establishes  a 
claim  upon  your  bounty  ?  H;i.s  he  merited  any  thing  at  your 
iiands  ?     So,  when  we  come  to  God  ui)on  our  knees,  with 


264  LECTURE    XXXIV. 

contrite  hearts  and  devotional  spirits,  is  it  possible  to  ima- 
gine that  we  merit  any  .thing  at  his  hands  ?  Have  we  any 
right  to  liis  attention?  Surely  not.  Yet,  in  sublime  con- 
descension, lie  hears  and  ansAvers  our  petitions  when  made 
aright.  Tlie  poet,  Young,  has  said,  ^^  man's  highest  honor 
is  to  be  in  audience  with  his  God."  But  let  him  not  sup- 
pose he  honors  God. 

If  a  man  should  have  the  ear  of  an  earthly  autocrat  for 
an  hour's  interview,  he  would  tell  the  honor  to  his  child- 
ren and  his  children's  children.  But  what  is  this,  to 
having  audience  with  the  King  of  kings  and  Lord  of 
lords?  Can  man  conceive  of  any  thing  which  should  so 
inspire  him  with  gratitude,  with  veneration  and  love,  as 
that,  upon  the  throne  of  his  glory,  God  should  hear  the 
prayers  of  the  frail  denizens  of  earth — should  listen  to 
their  supplications  ?  There  is  not,  within  the  lids  of  the 
Bible,  a  presentation  of  the  Divine  character,  so  fascinat- 
ing as  that  which  reveals  Him  as  a  prayer-hearing  God. 
The  idea  that  God,  in  his  infinite  majesty,  could  conde- 
scend to  listen  to  the  prayer  of  an  earthly  beggar — or 
that  he  would  hold  in  abeyance  the  awful  machinery  of 
the  universe,  as  in  answer  to  the  prayer  of  Joshua ! 
What  an  exhortation  to  man,  to  bend  his  heart  and  soul 
in  thanksgiving  and  adoration,  to  the  bountiful  Fountain 
of  his  being. 

In  the  order  of  worship,  the  high  priest  stands  before 
God,  and  entreats  his  attention  to  the  wants  of  his  people, 
having  the  names  of  the  twelve  tribes  upon  his  person. 
The  Lord  looks  down  upon  him  and  blesses  him,  and 
through  him,  the  people  he  represents. 

Gentlemen,  let  us  mark  emphatically,  the  great  idea  of 
representation,  which  permeates  this  entire  volume.  Wo 
think  it  a  great  matter,  to  have  a  representative  govern- 


LECTURE  xxxrv.  265 

mciit.  It  is  at  least  but  an  offshoot,  from  the  great  sys- 
tem that  pervades  the  entire  Bible.  God  made  one  man 
that  represented  the  whole  race — Adam  first ;  and  the 
second  Adam  represented  the  race  of  man,  and  God  as 
well.  The  system  of  representative  men  working  for  the 
honor  and  glory  of  God,  is  one  of  the  grandest  ideas 
presented  to  man's  contemplation.  Coming  down,  by 
regular  gradations,  from  creation  to  the  Cross,  they  have 
laid  a  foundation  for  our  worship,  firm  as  the  throne  of 
God  itself.  {Bell  rings^ 
23   . 


266  SERMON    ON  THE   LAW. 


A  SERMON  ON  THE  LAW-* 


"For  what  the  law  could  not  do,  in  that  it  was  weak  through  the 
flesh,  God,  sending  his  own  Son,  in  the  likeness  of  sinful  flesh,  and 
for  sin,  condemned  sin  in  the  flesh." — Romans  viii,  3. 


Words  are  signs  of  ideas  or  thoughts.  Unless  words 
are  understood,  ideas  or  sentiments  can  neither  be  com- 
municated nor  received.  Words  that  in  themselves  are 
quite  intelligible,  may  become  difficult  to  understand  in 
different  connections  and  circumstances.  One  of  the  most 
important  words  in  our  text  is  of  easy  signification,  and 
yet,  in  consequence  of  its  diverse  usages  and  epithets,  it 

*As  a  proper  sequel  to  the  preceding  Lectures  on  tlie  Pentateuch, 
and  as,  in  some  respects,  supplying  the  omission  of  Mr.  Campbell's 
Lectures  on  the  New  Testament,  which  always  occupied  the  latter 
portion  of  the  session,  but  which  we  did  not  think  proper  to  give  in 
this  volume,  we  have  concluded  to  republish  the  abstract  of  liis  cel- 
ebrated Sermon  on  the  Law,  delivered  before  the  Redstone  Baptist 
Association  on  the  Ist  of  September,  1816. 

This  sermon  may  be  regarded  as  embodying  the  fundamental  ideas 
of  the  Reformation,  for  which  Mr.  Campbell  plead.  It  contains  the 
seeds  of  things.  Its  orthodoxy  was  questioned  by  the  Regular  Bap- 
tist Association,  and  was  made  the  ground  of  impeachment  and 
trial  of  Mr.  C.  for  heresy,  before  that  august  body,  at  its  annual 
meeting  subsequent  to  tlie  delivery  of  the  sermon.  Tt  is,  therefore, 
vakiable  as  an  item  of  ecclesiastical  history,  and  its  appearance  in 
this  volume  will  bring  it  within  the  reach  of  all  who  uiay  desire  to 
procure  a  copy.  M. 


SERMON    ON   THE    LAW.  267 

is  sometimes  difficult  precisely  to  ascertain  Avhat  ideas 
should  be  attached  to  it.  It  is  the  term  law.  But  by  a 
close  investigation  of  the  context,  and  a  general  knowledge 
of  the  Scriptures,  every  difficulty  of  this  kind  may  be 
easily  surmounted. 

In  order  to  elucidate  and  enforce  the  doctrine  contained 
in  this  verse,  we  shall  scrupulously  observe  the  following 
method  : 

1.  We  shall  endeavor  to  ascertain  what  ideas  we  are  to 
attach  to  the  phrase  "  the  laiv^^'  in  this,  and  similar  por- 
tions of  the  sacred  Scriptures. 

2.  Point  out  those  things  which  the  law  could  not  ac- 
complish. 

3.  Demonstrate  the  reason  why  the  laiv  failed  to  accom- 
plish those  objects. 

4.  Illustrate  how  God  has  remedied  those  relative  de- 
fects of  the  law. 

6.  In  the  last  place,  deduce  such  conclusions  from  these 
premises,  as  must  obviously  and  necessarily  present  them- 
selves to  every  unbiased  and  reflecting  mind. 

In  discussing  the  doctrine  contained  in  our  text,  we  are, 
then,  in  the  first  place,  to  endeavor  to  ascertain  what  ideas 
w^e  are  to  attach  to  the  terms  "  the  law,"  in  this,  and  simi- 
lar portions  of  the  sacred  Scripture. 

The  term  "  latu'^  denotes,  in  common  usage,  ^'  a  rule  of 
action."  It  was  used  by  the  Jews,  until  the  time  of  our 
Saviour,  to  distinguish  the  whole  revelation  made  to  the 
Patriarchs  and  Prophets,  from  the  traditions  and  command- 
ments of  the  rabbies  or  doctors  of  the  law.  Thus  the 
Jews  called  the  Psalms  of  David  law — John  xii,  84.  Re- 
ferring to  the  one  hundred  :nid  tenth  Psalm,  they  say, 
''We  have  heard  out  of  the  law  that  Christ  abideth  for- 
over."      Ami  again,  our  Saviour  calls  the  Psalms  of  David 


268  SERMON    ON   THE    LAW. 

latv — John  X,  34.  Referring  to  Psalm  Ixxxii,  6,  he  says, 
"Is  it  not  written  in  your  law,  I  said  ye  are  gods."  Thus 
when  we  hear  David  extolling  God's  law,  we  are  to  under- 
stand him  as  referring  to  all  divine  revelation  extant  in  his 
time.  But  when  the  Old  Testament  Scriptures  were  fin- 
ished, and  divided  according  to  their  contents,  for  the  use 
of  synagogues,  the  Jews  styled  them  the  law,  the  prophets 
and  the  psalms.  Luke  xxiv,  44,  Christ  says,  "  All  things 
written  in  the  law  of  Moses,  in  the  prophets,  and  in  the 
psalms,  concerning  me,  must  be  fulfilled." 

The  addition  of  the  definite  article,  in  this  instance,  as 
well  as  all  others,  alters  the  signification,  or  at  least  de- 
termines it.  During  the  life  of  Moses,  the  words  "  the 
law,^^  without  some  explicative  addition,  were  never  used. 
Joshua,  Moses'  successor,  denominates  the  writings  of 
Moses  "  the  book  of  the  law  ;"  but  never  uses  the  phrase 
by  itself.  Nor,  indeed,  have  we  any  authentic  account  of 
this  phrase  being  used,  without  some  restrictive  definition, 
until  the  reign  of  Abijah,  2  Chron.,  xiv,  4,  at  which  time 
it  is  used  to  denote  the  whole  legal  dispensation  by  Moses. 
In  this  way  it  is  used  about  thirty  times  in  the  Old  Testa- 
ment, and  as  often  with  such  epithets  as  show  that  the 
whole  law  of  Moses  is  intended.  - 

When  the  doctrines  of  the  reign  of  Heaven  began  to  be 
preached,  and  to  be  contrasted  in  the  New  Testament  with 
the  Mosaic  economy,  the  phrase  ''  the  law''  became  very 
common,  and  when  used  without  any  distinguishing  epi- 
thet, or  restrictive  definition,  invariably  denoted  the  whole 
legal  or  Mosaic  dispensation.  In  this  acceptation  it  occurs 
about  one  hundred  and  fifty  times  in  the  New  Testament. 
To  make  myself  more  intelligible,  I  would  observe  that 
when  the  terms  "  the  law''  have  such  distinguishing  pro- 
perties or  restrictive  definitions  as  "  the  royal  law,"  "  the 


SERMON    ON   THE    LAW.  269 

law  of  faith,"  "the  Law  of  liberty,"  "the  law  of  Christ," 
"  the  law  of  the  spirit  of  life,"  etc.,  it  is  most  obvious  the 
whole  Mosaic  law  or  dispensation  is  not  intended.  But 
when  we  find  the  phrase  "  the  law"  without  any  such  lim- 
itations or  epithets  as  "  the  law  was  given  by  Mcaes," 
*' the  law  and  the  prophets  were  until  John,"  *' if  ye  be 
led  by  the  Spirit,  ye  are  not  under  the  law,"  "  ye  are  not 
under  the  law  but  under  grace,"  etc.,  we  must  perceive  the 
whole  law  of  Moses,  or  legal  dispensation,  is  intended. 

I  say  the  whole  law,  or  dispensation  by  Moses;  for  in 
modern  times  the  law  of  Moses  is  divided  and  classified 
under  three  heads,  denominated  the  moral,  ceremonial,  and 
judicial  law.  This  division  of  the  law  being  unknown  in 
the  apostolic  age,  and  of  course  never  used  by  the  Apos- 
tles, can  serve  no  valuable  purpose,  in  obtaining  a  correct 
knowledge  of  the  doctrine  delivered  by  the  Apostles  re- 
specting the  law.  You  might  as  well  inquire  of  the  Apos- 
tles, or  consult  their  writings,  to"  know  who  the  Supralap- 
sarians  or  Sublapsarians  are,  as  to  inquire  of  them,  what 
is  the  moral,  ceremonial  or  judicial  law.  But,  like  many 
distinctions  handed  down  to  us  from  mystical  Babylon, 
they  bear  the  mark  on  their  forehead  that  certifies  to  us 
their  origin  is  not  divine.  If  this  distinction  were  harm- 
less, if  it  did  not  perplex,  bias  and  confound,  rather  than 
assist  the  judgment,  in  determining  the  sense  of  the  apos- 
tolic writings,  we  should  let  it  pass  unnoticed ;  but  justice 
to  the  truth  requires  us  to  make  a  remark  or  two  on  this 
division  of  the  law. 

The  phrase,  the  moral  law,  includes  that  part  of  the  law 
of  Moses,  "  written  and  engraved  on  two  tables  of  stone," 
called  the  ten  commandments.  Now,  the  word  moral,  ac- 
cording to  the  most  approved  lexicographers,  is  defined, 
"  relating  to  the  practice  of  men  toward  each  other,  as  it  may 


270  SERMON    ON    THE   LAW. 

be  virtuous  or  criminal,  good  or  bad."  The. French,  from 
whom  we  have  the  term  moral,  immediately,  and  the  Ro- 
mans, from  whom  we  originally  received  it,  used  it  agree- 
ably to  the  above  definition.  Of  course,  then,  a  moral 
law  is  a  law  which  regulates  the  conduct  of  men  toward  each 
other.  But  will  the  ten  commandments  answer  this  defi- 
nition ?  No.  For  doctors  in  divinity  tell  us,  the  first  table 
of  the  Decalogue  respects  our  duty  to  God;  the  second 
our  duty  to  man.  Why,  then,  call  the  ten  commandments 
"  the  moral  law,^^  seeing  but  six  of  them  are  moral,  that 
is,  relating  to  our  conduct  toward  men  ?  In  modern  times, 
we  sometimes  distinguish  between  religion  and  morality ; 
but  while  we  affirm  that  religion  is  one  thing,  and  moral- 
ity another;  and  then  affirm  that  the  ten  commandments 
are  the  moral  law — do  we  not,  in  so  saying,  contradict  our- 
selves ?     Assuredly,  the  legs  of  the  lame  are  not  equal ! 

A  second  objection  to  denominating  the  ten  precepts, 
"  the  moral  law,"  presents  itself  to  the  reflecting  mind, 
from  the  consideration  that  all  morality  is  not  contained  in 
them.  "When  it  is  said  that  the  ten  commandments  are 
"  the  moral  law,"  does  not  this  defiriite  phrase  imply  that 
all  morality  is  contained  in  them ;  or,  what  is  the  same  in 
effect,  that  all  immorality  is  prohibited  in  them  ?  But,  is 
this  the  fact  ?  Are  the  immoralities  called  drunkenness, 
fornication,  polygamy,  divorces  on  trifling  accounts,  retal- 
iation, etc.,  prohibited  in  the  ten  precepts  ?  This  ques- 
tion must  be  answered  in  the  negative.  If  it  had  been 
asked,  is  all  immorality  prohibited  in  this  saying,  "  Thoa 
shalt  love  thy  neighbor  as  thyself?  "  we  would  readily  an- 
swer, yes  ;  but  it  is  the  so-called  moral  law  we  are  speak- 
ing of.  We  affirm,  then,  that  the  above  immoralities  are 
not  prohibited  in  the  Decalogue,  according  to  the  most  ob- 
vious  construction  of  the  words.      We   are  aware   that 


SERMON    ON    THE    LAW.  271 

large  voliiines  have  been  written  to  sliow  how  much  is  com- 
prehended in  the  ten  precepts.  But,  nietliinks,  the  vo- 
luminous works  of  some  learned  men  on  this  subject  too 
much  resemble  the  writings  of  Peter  D'Alva,  who  wrote 
forty-eight  huge  folio  volumes  to  explain  the  mysteries  of 
the  conception  of  the  Messiah  in  the  womb  of  the  Virgin 
Mary  I  And  what  shall  we  think  of  the  genius  who  dis- 
covered that  singing  hymns  and  spiritual  songs  was  pro- 
hibited, and  the  office  of  the  Ruling  Elder  pointed  out,  in 
the  second  commandment?  That  dancing  and  stage  plays 
were  prohibited  in  the  seventh  ;  and  supporting  the  clergy 
enjoined  in  the  eighth  !  According  to  this  latitude  of  in- 
terpretation, a  genius  may  arise  and  show  us  that  law  and 
gospel  are  contained  in  the  first  commandment,  and  of 
course  all  the  others  are  superfluous.  But  this  way  of 
enlarging  on  the  Decalogue  defeats  the  division  of  the 
law  of  Moses,  which  these  doctors  have  made.  For  in- 
stance, they  tell  us  that  witchcraft  is  prohibited  in  the  first 
commandment;  incest  and  sodomy  in  the  seventh.  Now, 
they  afterward  place  these  vices,  with  the  laws  respecting 
them,  in  their  judicial  law;  if,  then,  their  moral  law  in- 
cludes their  judicial  law,  they  make  a  distinction  without 
a  difference. 

There  remains  another  objection  to  this  division  of  the 
law.  It  sets  itself  in  opposition  to  the  skill  of  an  Apos- 
tle, and  ultimately  deters  us  from  speaking  of  the  ten  pre- 
cepts as  he  did.  Paul,  according  to  the  wisdom  given 
unto  him,  denominated  the  ten  precepts  the  "  ministratio 
of  condemnation  and  of  death." — 2  Cor.  iii,  7,  14.  This 
we  call  the  moral  law.  Whether  he  or  we  are  to  be  es- 
teemed the  most  able  ministers  of  Christ,  it  remains  for 
you,  my  friends,  to  say.  Paul,  having  called  the  ten  pre- 
cepts the  ministration  of  death,  next  affirms  that  it  was  to 


272  SERiAION    ON    THE    LAW. 

be  done  a^aj — and  tliat  it  was  done  away.  Now,  the 
calling  the  ten  precepts  "  the  moral  law"  is  not  only  a  vi- 
olation of  the  use  of  words  ;  is  not  only  inconsistent  in 
itself,  and  contradictory  to  truth  ;  but  greatly  obscures 
the  doctrine  taught  by  the  Apostle  in  the  third  chapter  of 
2  Corinthians,  and  in  similar  passages,  so  as  to  render  it 
almost,  if  not  altogether,  unintelligible  to  us.  To  use  the 
same  language  of  the  moral  law  as  he  used  in  respect  to 
the  ministration  of  condemnation  and  death,  is  shocking 
to  many  devout  ears.  When  we  say  the  moral  law  is  done 
away,  the  religious  world  is  alarmed;  but  when  we  declare 
the  ministration  of  condemnation  is  done  away,  they  hear 
us  patientl}^,  not  knowing  what  we  mean  !  To  give  new 
names  to  ancient  things,  and  speak  of  them  according  to 
their  ancient  names,  is  perplexing  indeed.  Suppose,  for 
example,  I  w^ould  call  the  English  law  which  governed 
these  States  when  colonies,  the  constitution  of  the  United 
States,  and  then  affirm  that  the  constitution  of  the  United 
States  is  done  away,  or  abolished,  who  would  believe  me  ? 
But  if  the  people  were  informed  that  what  I  called  the 
constitution  of  these  States  was  the  obsolete  British  law, 
they  would  assent  to  my  statement.  Who  would  not  dis- 
cover that  the  giving  of  a  w^rong  name  was  the  sole  cause 
of  such  a  misunderstanding?  Hence  it  is,  that  modern 
teachers,  by  their  innovations  concerning  law,  have  per- 
plexed the  student  of  the  Bible,  and  caused  many  a  fruit- 
less controversy,  as  unnecessary  as  that  relating  to  the 
mark  set  on  Cain.  It  does  not  militate  with  this  state- 
ment to  grant  thit  some  of  the  precepts  of  the  Decalogue 
have  been  re-promulgated  by  Jesus  Christ,  any  more  than 
the  re-promulgation  of  some  of  the  British  laws  does  not 
prevent  us  from  affirming  that  the  laws  under  which  the 


SERMON    (i\    Tin:    LAW.  278 

colonies  existed  are  done  away  to  tlie  citizens  of  tlie  United 
States.     But  of  tliis  more  afterward. 

To  what  lias  been  said,  it  may  be  added,  that  the  mod- 
ern division  of  the  law  tends  very  much  to  perplex  any 
person  who  wishes  to  understand  the  Epistles  to  the  Ro- 
mans, Galatians  and  Hebrews ;  insomuch,  that  while  the 
hearer  keeps  this  distinction  in  mind,  he  is  continually  at 
a  loss  to  know  whether  the  moral,  ceremonial,  or  judicial 
law  is  intended. 

Before  dismissing  this  part  of  the  subject,  we  would  ob- 
serve, that  there  are  two  principles,  commandments  or  laws, 
that  are  never  included  in  our  observations  respecting  the 
law  of  Moses,  nor  are  they  ever  in  Holy  Writ  called  the 
law  of  Moses.  These  are,  ''  Thou  shalt  love  the  Lord  thy 
God  with  all  thy  heart,  soul,  mind  and  strength,  and  thy 
neighbor  as  thyself."  These,  our  Great  Prophet  teaches 
us,  are  the  basis  of  the  law  of  Moses,  and  of  the  prophets. 
"On  these  two  commandments  hang  all  the  law  and  the 
prophets."  Indeed,  the  Sinai  law,  and  all  Jewish  law,  is 
but  a  modification  of  them.  These  are  of  universal  and 
immutable  obligation.  Angels  and  men,  good  and  bad, 
are  forever  under  them.  God,  as  our  Creator,  can  not  re- 
quire less;  nor  can  we,  ;;s  creatures  and  fellow  creatures, 
propose  or  expect  less,  as  the  standard  of  duty  and  per- 
fection. These  are  coeval  with  angels  and  men.  They 
are  engraven  with  more  or  less  clearness  on  every  human 
heart.  These  are  the  ground-work  or  basis  of  the  law, 
written  in  the  heart  of  heathens,  which  constitute  their 
conscience,  or  knowledge  of  right  and  wrong.  By  these 
their  thoughts  mutually  accuse  or  else  excuse  one  another. 
By  these  they  shall  be  judged,  or  at  least  all  who  have  never 
seen  or  heard  a  written  law,  or  revelation.     But  for  these 


274  SERMOX    ON    THE    LAW. 

principles  there  had  never  been  either  law  or  gospel.  Let  it, 
then,  be  remembered,  that  in  the  Scriptures,  these  precepts 
are  considered  the  basis  of  all  law  and  prophecy  ;  conse- 
quently, when  we  speak  of  the  law  of  Moses,  we  do  not 
include  these  commandments,  but  that  whole  modification 
of  them  sometimes  called  the  legal  dispensation.  It  must 
also  be  observed,  that  the  Apostles  sometimes  speak  of 
the  law,  when  it  is  obvious  that  a  certain  part  only  is  in- 
tended. But  this,  so  far  from  clashing  with  the  preceding 
observations,  fully  corroborates  them.  For  if  the  Apostle 
refers  to  any  particular  part  of  the  law,  under  the  general 
terms,  the  law,  and  speaks  of  the  whole  dispensation  in  the 
same  terms,  without  any  additional  definition,  then,  doubt- 
less, the  phrase  the  laAV  denotes  the  whole  legal  dispensa- 
tion, and  not  any  particular  law,  or  new  distinction,  to 
which  we  may  affix  the  w^ords,  the  law. 

2.  We  shall  now  attempt  to  point  out  those  things 
which  the  law  could  not  accomplish. 

In  the  first  place,  it  could  not  give  righteousness  and 
life.  Righteousness  and  eternal  life  are  inseparably  con- 
nected. Where  the  former  is  not,  the  latter  can  not  be 
enjoyed.  Whatever  means  put  us  in  the  possession  of  the 
one,  puts  us  in  the  possession  of  the  other.  But  this  the 
law  could  not  do.  "For  if  there  had  been  a  law  given, 
which  could  have  given  life,  verily,  righteousness  should 
have  been  by  the  law." — Gal.  iii,  21.  "  If  righteousness 
come  by  the  law,  then  Christ  is  dead  in  vain."  These  tes- 
timonies of  the  Apostle,  with  the  whole  scope  of  divine 
truth,  teach  us  that  no  man  is  justified  by  the  law,  that 
righteousness  and  eternal  Hfe  can  not  be  received 
through  it. 

Here  we  must  regret  that  our  translators,  by  an  in- 
judicious supplement,  should  have  made  the  Apostle  ap- 


SEllMON    ON    TTIK    LAW.  275 

parently  contradict  liiniself.  I  iilludc  to  tlie  supplement  in 
tlie  tcntli  verse  of  Romans,  seventli  cliapter.  From  the 
seventli  verso  of  tliis  chapter,  the  Apostle  narrates  his  ex- 
perience as  a  Jew  under  the  law,  and  then  his  experience 
as  a  Cliristian,  under  the  gospel,  freed  from  the  law.  The 
scope  of  the  tcntli  verse  and  its  context  is  to  show  what 
the  Apostle  once  thought  of  the  law,  and  how  his  mistakes 
were  corrected.  If  any  supplement  be  necessary  in  this 
verse,  we  apprehend  it  should  be  similar  to  what  follows  : 
"And  the  commandment  (which  I  thought  would  giye  me) 
life,  I  found  (to  lead)  to  death."  This  doubtless  corres- 
ponds ^Yith  the  scope  of  the  context,  and  does  not,  like 
the  present  supplement,  clash  with  Gallatians  iii  and  xxi. 
Indeed  the  law,  so  far  from  being  "  ordained  to  give  life,' 
was  merely  "  added  to  the  promise  of  life,  till  the  seed 
should  come  to  whom  the  promise  was  made."  "  More- 
over, the  law  entered  that  the  offense  might  abound." 
"  For  by  the  law  was  the  knowledge  of  sin."  For  these 
reasons  we  conclude  that  justification,  righteousness  and 
eternal  life  can  not  by  any  means  be  obtained  by  the  law. 

2.  In  the  second  place,  the  law  could  not  exhibit  the 
malignity  or  demerit  of  sin.  It  taught  those  that  were 
under  it,  that  certain  actions  were  sinful — to  these  sinful 
actions  it  gave  descriptive  names — one  is  called  theft,  a 
second  murder,  a  third  adultery.  It  showed  that  these  ac- 
tions were  offensive  to  God,  hurtful  to  men,  and  deserved 
death.  But  how  extensive  their  malignity  and  vast  their 
demerit  the  law  could  not  exhibit.  This  remained  for  later 
times  and  other  means  to  develop. 

3.  In  the  third  place,  the  law  could  not  be  a  suitable 
rule  of  life  to  mankind  in  this  imperfect  state.  It  could 
not  to  all  mankind,  as  it  was  given  to  and  designed  only 
for  a  part.     It  was  given  to  the  Jewish  nation,  and  to  none 


276  SERMON    ON    THE    LAW. 

else.  As  the  inscription  on  a  letter  identifies  to  whom  it 
belongs  ;  as  the  preamble  to  a  proclamation  distinguishes 
who  is  addressed  ;  so  the  preface  to  the  law  points  out  and 
determines  to  whom  it  was  given.  It  points  out  a  people 
brought  from  the  land  of  Egypt,  and  released  from  the 
house  of  bondage,  as  the  subjects  of  it.  To  extend  it 
farther  than  its  own  preface,  is  to  violate  the  rules  of  crit- 
icism and  propriety.  How  unjust  and  improper  would  it 
be  to  convey  the  contents  of  a  letter  to  a  person  to  whom 
it  was  not  directed — how  inconsistent  to  enjoin  the  items 
of  a  proclamation  made  by  the  President  of  these  United 
States  on  the  subjects  of  the  French  government.  As  in- 
consistent would  it  be  to  extend  the  law  of  Moses  beyond 
the  limits  of  the  Jewish  nation.  Do  we  not  know,  with 
Paul,  that  what  things  soever  the  law  saith,  it  saith  to  them 
that  are  under  the  law  ?  But  even  to  the  Jews  it  was  not 
the  most  suitable  rule  of  life.  '  T  is  universally  agreed 
that  example,  as  a  rule  of  life,  is  more  influential  than  pre- 
cept. Now,  the  whole  Mosaic  law  wanted  a  model  or  ex- 
ample of  living  perfection.  The  most  exemplary  charac- 
ters under  the  law,  had  their  notable  imperfections.  And 
as  long  as  polygamy^  divorces,  slavery,  revenge,  etc.,  were 
winked  at  under  that  law,  so  long  must  the  lives  of  its 
best  subjects  be  stained  with  glaring  imperfections.  But 
when  we  illustrate  how  God  has  remedied  the  defects  of 
the  law,  the  ideas  presented  in  this  particular  shall  be 
more  fully  confirmed. 

But  we  hasten  to  the  third  thing  proposed  in  our  method, 
which  is  to  demonstrate  the  reason  why  the  law  could  not 
accomplish  these  objects. 

The  Apostle,  in  our  text,  briefly  informs  us,  that  it  was 
owing  to  human  weakness  that  the  law  failed  to  accomplish 
these  things — "  In  that  it  was  weak  through  the  flesh." 


SERMON    ON    THE    LAW.  277 

The  defects  of  tlic  law  are  of  a  relative  kind.  It  is  not 
in  itself  weak  or  sinful — some  part  of  it  was  holy,  just 
and  good— other  parts  of  it  were  elementary,  shadowy 
representations  of  good  things  to  come.  But  that  part  of  it 
written  and  engraven  on  tables  of  stone,  which  was  holy, 
just  and  good,  failed  in  that  it  was  too  high,  sublime  and 
spiritual,  to  regulate  so  weak  a  mortal  as  fallen  man.  And 
even  when  its  oblations  and  sacrifices  were  presented, 
there  was  something  too  vast  and  sublime  for  such  Aveak 
means,  such  carnal  commandments,  such  beggarly  ele- 
ments, such  perishable  and  insignificant  blood,  to  effect. 
So  that,  as  the  Apostle  saith,  the  law  made  nothing  per- 
fect, it  merely  introduced  a  better  hope.  If  the  law  had 
been  faultless,  no  place  should  have  been  found  for  the  gos- 
pel. We  may,  then,  fairly  conclude  that  the  spirituality, 
holiness,  justice  and  goodness  of  one  part  of  the  law,  ren- 
dered it  too  high  ;  and  the  carnal,  weak  and  beggarly  ele- 
ments of  another  part  rendered  it  too  low  ;  and  both  to- 
gether became  weak  through  the  flesh.  Viewing  the  law 
in  this  light,  we  can  suitably  apply  the  words  of  the  Spirit, 
uttered  by  Ezekiel  xx,  25,  in  relation  to  its  incompetence, 
"  I  gave  them,"  says  he,  "  statutes  which  were  not  good, 
and  judgments  whereby  they  should  not  live." 

We  have  now  arrived  at  the  fourth  head  of  our  dis- 
course, in  which  we  proposed  to  illustrate  the  means  by 
which  God  has  remedied  the  relative  defects  of  the  law. 

All  those  defects  the  Eternal  Father  remedies  by  send- 
ing his  own  Son,  in  the  likeness  of  sinful  flesh,  and  for 
sin,  condemns  sin  in  the  flesh.  "That  the  whole  righteous- 
ness which  the  law  required  might  be  fulfilled  in  us,  who 
walk  not  after  the  flesh,  but  after  the  Spirit." 

The  primary  deficiency  of  the  law  which  we  noticed, 
was,  that  it  could  not  give  righteousness  and  eternal  life, 


278  SERMON    ON    THE    LAW.. 

Now,  the  Son  of  God,  the  Only  Begotten  of  the  Father^ 
in  the  likeness  of  sinful  flesh,  makes  an  end  of  sin,  makes 
reconciliation  for  iniquity,  finishes  transgression,  brings  in 
an  everlasting  righteousness,  and  completes  eternal  re- 
demption for  sinners.  He  magnifies  the  law,  and  makes 
it  honorable.  All  this  he  achieves  by  his  obedience  unto 
death.  He  finished  the  work  which  the  Father  gave  him 
to  do  ;  so  that  in  him  all  believers,  all  the  spiritual  seed 
of  Abraham,  find  righteousness  and  eternal  life ;  not  by 
legal  works  or  observances,  in  whole  or  in  part,  but  through 
the  abundance  of  grace  and  the  gift  of  righteousness, 
which  is  by  him  ;  "For  the  gift  of  God  is  eternal  life, 
through  Jesus  Christ  our  Lord."  This  righteousness,  and 
its  concomitant,  eternal  life,  are  revealed  from  faith  to 
faith — the  information  or  report  of  it  comes  in  the  divine 
word  to  our  ears,  and  receiving  the  report  of  it,  or  believ- 
ing the  divine  testimony  concerning  it,  brings  us  into  the 
enjoyment  of  its  blessings.  Hence  it  is  that  Christ  is  the 
end  of  the  law  for  righteousness  to  every  one  that  believ- 
eth.  Nor  is  he,  on  this  account,  the  minister  of  sin — for 
thus  the  righteousness,  the  perfect  righteousness  of  the 
law,  is- fulfilled  in  us,  who  walk  not  after  the  flesh,  but  after 
the  Spirit.  Do  we,  then,  make  void  the  law  or  destroy 
the  righteousness  of  it  by  faith  ?  God  forbid — we  estab- 
lish the  law. 

A  second  thing  which  we  observe  the  law  could  not  do, 
was  to  give  a  full  exhibition  of  the  demerit  of  sin.  It  is 
acknowledged  that  the  demerit  of  sin  was  partially  devel- 
oped in  the  law,  and  before  the  law.  Sin  was  condemned 
in  the  deluge,  in  the  confusion  of  human  speech,  in  turning 
to  ashes  the  cities  of  the  plain,  in  the  thousands  that  fell 
in  the  wilderness.  But  these,  and  a  thousand  similar  mon- 
uments beside,  fall  vastly  short  of  giving  a  full  exhibition 


SERMON    ON    THE    LAW.  279 

of  sin  in  its  malignant  nature  and  destructive  consequences 
But  a  full  discovery  of  its  nature  and  demerits  is  given  ua 
in  the  person  of  Jesus  Christ.  God  condemned  sin  in  him 
— God  spared  not  his  own  Son,  but  delivered  him  up — it 
pleased  the  Lord  to  bruise  him,  to  pour  out  his  soul  an 
offering  for  sin.  When  we  view  the  Son  of  the  Eternal 
suspended  on  the  cursed  tree — when  we  see  him  in  the 
garden,  and  hear  his  petitions — when  w^e  hear  him  exclaim, 
"My  God,  My  God,  why  hast  thou  forsaken  me!"  in  a 
word,  when  we  see  him  expiring  in  blood,  and  laid  in  the 
tomb,  we  have  a  monument  of  the  demerit  of  sin,  which 
no  law  could  give,  which  no  temporal  calamity  could 
exhibit. 

We  sometimes,  in  the  vanity  of  our  minds,  talk  lightly 
of  the  demerit  of  sin,  and  irreverently  of  the  atonement. 
In  this  age  of  novelty,  it  is  said,  "that  the  sufferings  of 
Christ  were  so  great  as  to  atone  for  the  sins  of  worlds  on 
worlds,"  or  at  least  for  the  sins  of  the  damned  as  well  as 
the  saved — that  "  one  drop  of  his  blood  is  sufficient  to 
atone  for  the  sins  of  the  whole  world."  That  is.  in  other 
words,  the  sufferings  of  Christ  so  transcended  the  demerit 
of  the  sins  of  Jiis  people,  as  to  be  sufficient  to  save  all  that 
shall  eternally  perish.  These  assertions  are  as  unreasona- 
ble as  unscriptural.  In  our  zeal  to  exalt  the  merits  of  the 
atonement — I  say,  in  the  warmth  of  our  passions,  and  in 
the  fullness  of  our  hearts,  let  us  be  cautious  lest  we  im- 
peach the  Divine  wisdom  and  prudence.  Doubtless,  if  the 
merit  of  his  sufferings  transcends  the  demerit  of  his  peo- 
ple's sins,  then  some  of  his  sufferings  were  in  vain,  and 
some  of  his  merit  unrewarded.  I^o  avoid  this  conclusion, 
some  have  affirmed  that  all  shall  be  saved,  and  none 
perish,  contrary  to  the  express  word  of  God.  Indeed,  the 
transition  from  these  inconsistent  views  of  the  atonement 


280  SERMON    ON   THE    LAW. 

to  what  is  called  Universalism,  is  short  and  easy.  But  I 
wouhl  humbly  propose  a  few  inquiries  on  this  subject.  Why 
do  the  Evangelists  inform  us  that  Christ  died  so  soon  after 
his  suspension  on  the  cross  ?  Why  so  much  marvel  ex- 
pressed that  he  was  so  soon  dead  ?  so  much  sooner  than 
the  malefactors  that  were  crucified  with  him  ?  It  might 
be  presumed  his  last  words  solve  these  difficulties — "  It  is 
finished,  and  he  gave  up  the  ghost."  From  these,  and 
similar  premises,  it  would  seem  that  his  life  and  sufferings 
were  prolonged  just  so  long  as  was  necessary  to  complete 
the  redemption  of  his  people.  We  are  accustomed,  on  all 
subjects  that  admit  of  it,  to  distinguish  between  quantity 
and  quality.  In  the  common  concerns  of  human  inter- 
course, sometimes  the  quality  of  a  thing  is  a-cceptable, 
when  the  quantity  is  not;  at  other  times,  the  quantity  is 
acceptable  when  the  quality  is  not.  If  a  thousand  slaves 
were  to  be  redeemed  and  emancipated  by  means  of  gold,  the 
person  in  whose  custody  they  were  could  not  demand  any 
more  precious  metal  than  gold — when  one  piece  of  gold 
was  presented  to  him  he  might  object  to  the  quantity  as  de- 
ficient, though  the  quality  is  unobjectionable.  In  respect 
of  the  means  of  our  redemption,  it  must  be  allowed  that 
the  sufferings  of  Christ  were  they.  These  sufferings, 
then,  were  the  sufferings  of  a  divine  person — such,  doubt- 
less, was  their  quality.  And  a  life  and  sufferings  of  any 
other  quality,  could  avail  nothing  in  effecting  redemption 
for  transgressors.  If  but  one  of  Adam's  race  should  be 
saved,  a  life  and  sufferings  of  such  a  quality  would  have 
been  indispensably  requisite  to  accomplish  such  a  deliver- 
ance. Again,  if  more  were  to  have  been  saved  than  what 
will  eventually.be  saved,  the  quantity,  and  not  the  quality, 
of  his  sufferings  would  have  been  augmented.  The  only 
sentiment  respecting  the  atonement  that  will  bear  the  test 


SERMON    UN    TliE    LAW.  281 

of  scripture  truth  or  sober  reason,  is,  that  the  life  and 
sufferings  of  Christ  in  quality,  and  in  length  or  quantity, 
were  such  as  sufficed  to  make  reconciliation  for  all  the 
sins  of  his  chosen  race,  or  for  all  them,  in  eyerj  age 
or  nation,  that  shall  believe  in  Him.  There  was  nothing 
deficient,  nothing  superfluous,  else  he  shall  never  see  of 
the  travail  of  his  soul  and  be  satisfied  :  which  would  be 
the  reverse  of  his  Father's  promise,  and  his  own  expecta- 
tion. When  the  life  and  sufferings  of  Christ  are  viewed 
in  this  light,  the  demerit  of  sin  appears  in  its  true  colors, 
all  inconsistencies  vanish,  and  all  the  testimonies  of  sacred 
truth,  of  patriarchs,  prophets  and  apostles,  harmoniously 
correspond.  But  if  we  suppose  that  the  sufferings  of 
Christ  transcended  the  demerit  of  the  sins  of  ''  his  people," 
then  we  have  no  full  exhibition  of  the  demerit  of  sin.  Nor 
are  "  his  people"  under  any  more  obligation  of  love  or 
gratitude  to  him  than  they  who  eternally  perish. 

That  which  remains  on  this  head  is  to  show  how  the 
failure  of  the  law,  in  not  being  a  suitable  rule  of  life,  has 
been  remedied. 

We  noticed  that  example  is  a  more  powerful  teacher 
than  precept.  Now,  Jesus  Christ  has  afforded  us  an  ex- 
ample of  human  perfection  never  witnessed  before.  He 
gave  a  living  form  to  every  moral  and  religious  precept 
which  they  never  before  possessed.  In  this  respect  he  was 
the  distinguished  Prophet,  to  whom  Moses  and  all  the  in- 
ferior prophets  referred.  In  entering  on  this  prophetic 
office,  he  taught  with  a  peculiarity  unexampled  by  all  his 
predecessors.  "  He  spake  as  never  man  spake."  The 
highest  commendation  he  gave  of  Moses  was  that  he  wrote 
of  him,  and  that  he  was  a  faithful  servant  in  Christ's 
house.     From  the  beginning  of  his  ministry  to  the  end  of 

his  life,  he  claimed   the  honor'  of  being   the  only  person 
24 


282  SERMON    ON    THE    LAW. 

that  could  instruct  men  in  the  knowledge  of  God,  or  of  his 
will.  He  claimed  the  •  honor  of  being  the  author  or  fin- 
isher of  the  only  perfect  form  of  religion ;  the  Eternal 
Father  attested  all  hia  claims  and  honored  all  his  preten- 
sions. Respecting  the  ancient  rules  of  life,  the  law  and 
the  prophets,  he  taught  his  disciples  they  had  lived  their 
day — he  taught  them  they  were  given  only  for  a  limited 
time.  ''  The  law  and  the  prophets  prophesied  until  John," 
then  they  give  place  to  a  greater  prophet  and  a  more  glo- 
rious law.  Malachi,  the  last  of  the  ancient  prophets,  in- 
formed Israel  that  they  should  strictly  observe  Moses' law, 
until  a  person  should  come  in  the  spirit  and  power  of 
Elias.  Jesus  taught  us  that  John  the  Baptist  was  he,  and 
that  the  law  and  prophets  terminated  at  his  entrance  upon 
his  ministry  ;  for  since  that  time  the  kingdom  of  God  is 
preached,  and  all  men  press  into  it.  To  attest  his  char- 
acter, and  to  convince  the  church  of  his  being  the  great 
Prophet,  to  whom  all  Christians  should  exclusively  hearken 
as  their  teacher ;  to  weaken  the  attachments  of  his  disci- 
ples to  Moses  and  the  prophets,  it  pleased  God  to  send 
down  Moses  and  Elias  from  heaven — the  one  the  lawgiver, 
and  the  other  the  law-restorer,  to  resign  their  prophetic 
honors  at  the  feet  of  the  Messiah,  in  presence  of  select 
witnesses.  "  Jesus  took  with  him  Peter,  James  and  John 
into  a  high  mountain,  and  was  transfigured  before  them, 
and  his  face  did  shine  as  the  sun,  and  his  raiment  was 
white  as  snow,  and  behold  there  appeared  Moses  and  Elias 
talking  with  him."  Peter,  enraptured  with  these  heavenly 
visitants,  proposes  erecting  three  tabernacles — one  for 
Christ,  one  for  Moses,  and  one  for  Elias.  But  while  he 
was  thus  proposing  to  associate  Christ,  the  great  Prophet, 
with  Moses  and  Elias,  inferior  prophets,  a  bright  cloud 
overshadowed  them,  and  a  voice  out  of  the  cloud,  an  indi- 


SERMON    ON    THE   LAW.  283 

rect  reply  to  Peter's  motion — "  This  is  my  beloved  Son,  in 
whom  I  am  well  pleased,  hear  ye  him.^'  Thus,  when  these 
ancient  and  venerable  prophets  were  recalled  to.  heaven, 
Christ  alone  is '  left  as  the  great  teacher,  to  whom,  by  a 
commandment  from  the  excellent  glory,  the  throne  of  the 
Eternal,  we  are  obliged  to  hearken.  That  this  transaction 
was  significant  of  the  doctrine  above  stated,  must  be  man- 
ifest when  we  take  into  view  all  the  circumstances.  Might 
it  not  be  asked,  "  Why  did  not  Abel,  Abraham,  or  Enoch  ap- 
pear on  this  occasion  ?"  The  reason  is  plain — the  disci- 
ples of  Christ  had  no  hurtful  respect  for  iJiem.  Moses  and 
Elias,  the  reputed  oracles  of  the  Jewish  nation,  were  the 
two,  and  the  only  two,  in  respect  of  whom  this  solemn 
and  significant  revocation  was  needful.  The  plain  lan- 
guage of  the  whole  occurrence  was  this — Moses  and  Elias 
were  excellent  men,  they  were  now  glorified  in  heaven, 
they  had  lived  their  day,  the  limited  time  they  were  to 
flourish«as  teachers  of  the  will  of  heaven  was  now  come  to 
an  end.  The  morning  star  had  arisen — nay,  was  almost 
set — and  the  Sun  of  Righteousness  was  arising  with  salu- 
tiferous  ra3^s.  Let  us,  then,  walk  in  the  noon-daylight — 
let  us  hearken  to  Jesus,  as  the  Prophet  and  Legislator, 
Priest  and  King.  He  shall  reign  over  all  the  ransomed 
race.  We  find  all  things  whatsoever  the  law  could  not  do 
are  accomplished  in  him,  and  by  him — that  in  him  all 
Christians  might  be  perfect  and  complete — "  for  the  law 
was  given  by  Moses,  but  grace  and  truth  came  by  Jesus 
Christ." 

It  now  remains,  in  the  last  place,  to  deduce  such  con- 
clusions from  the  above  premises,  as  must  obviously  and 
necessarily  present  themselves  to  every  candid  and  re- 
flecting mind. 

1st.  From  what  has  been  said,  it  follows  that  there  is  an 


284  SERMON    ON    THE    LAW. 

essential  difference  between  law  and  gospel — the  Old  Tes 
tament  and  the  New/'"^  No  two  words  are  more  distinct  in 
their  signification  than  law  and  gospel.  They  are  contra- 
distinguished under  various  names  in  the  New  Testament. 
The  law  is  denominated  "the  letter,"  "the  ministration  of 
condemnation,"  "the  ministration  of  death,"  "the  Old 
Testament,  or  Covenant,  and  Moses."  The  gospel  is  de- 
nominated "  the  Spirit,"  "  the  ministration  of  the  Spirit," 
"  the  ministration  of  righteousness,"  "  the  New  Testa- 
ment, or  Covenant,"  "  the  law  of  liberty  and  Christ."  In 
respect  of  existence  or  duration,   the  former  is  denomi- 

*  There  are  not  a  few  professors  of  Christianity  who  suppose 
themselves  under  equal  obligations  to  obey  Moses,  or  any  other 
Prophet,  as  Christ  and  his  Apostles.  They  can  not  understand  why 
any  part  of  divine  revelation  should  not  be  obligatory  on  a  Chris- 
tian to  observe  ;  nor  can  they  see  any  reason  why  the  New  Testa- 
ment should  be  preferred  to  the  Old;  or  why  they  should  not  be  reg- 
ulated equally  by  each.  They  say,  "  Is  it  not  all  the  wor(i  of  God, 
and  are  not  all  mankind  addressed  in  it?"  True,  all  the  holy  proph- 
ets spake  as  they  were  moved  by  the  Holy  Spirit,  and  men  were  the 
objects  of  their  address.  It  is,  however,  equally  evident  that  God, 
at  sundry  times,  and  in  diverse  manners,  spake  to  men,  according  to 
a  variety  of  circumstances,  which  diversified  their  condition,  capa- 
city and  opportunies.  Thus  he  addressed  individuals  and  classes  of 
individuals,  in  a  way  peculiar  to  themselves.  Witness  his  address 
to  Noah,  Abraham,  Daniel,  Jonah,  Paul  and  Peter.  Witness  his  ad- 
dresses to  the  Patriarchs,  the  Jews,  and  the  Christians.  Again,  men 
are  addressed  as  magistrates,  fathers,  masters,  husbands,  teachers, 
with  their  correlates.  Now,  to  apply  to  one  individual  what  is  said 
to  all  individuals  and  classes  of  individuals,  would,  methinks,  appear 
egregious  folly.  And  would  it  not  be  as  absurd  to  say  that  every 
man  is  obliged  to  practice  every  duty  and  religious  precept  enjoined 
in  the  l>ible?  Might  we  not  as  reasonably  say,  that  every  man  must 
beat  once  a  Patriarcli,  a  Jew  and  a  Christian  ;  a  magistrate,  a  sub- 
ject, a  father,  a  child,  a  nuister,  a  servant,  etc.,  etc.  And,  certainly, 
it  is  as  inconsistent  to  eay  that  Christians  should  equally  regard  and 


SEiatON    ON    T!IK    LAW.  285 

natod  "that  ^Yllicll  is  done  away  ;"  tlio  Inttcr  "  tliat  which 
rcmiuiieth" — tlio  former  wiis  faulty,  tlie  hitter  faultless — 
the  former  demanded,  this  bestows  righteousness — that 
gendered  bondage,  this  liberty — that  begat  bond-slaves, 
this  freemen — the  former  spake  on  this  wise,  "This  do 
and  thou  shalt  live;"  this  says,  "  Say  not  what  ye  shall  do, 
the  word  is  nigh  thee  (that  gives  life),  the  word  of  faith 
which  we  preach  ;  if  thou  believe  in  thine  heart  the  gospel, 
thou  shalt  be  saved."  The  former  waxed  old,  is  abolished, 
and  vanished  away  ;  the  latter  remains,  lives  and  is  ever- 
lasting. 

2d.  In  the  second  place,  we  learn  from  what  has  been 

obey  the  Old  and  New  Testament.  All  Scripture  given  by  divine  in- 
spiration is  profitable  for  various  purposes  in  the  perfection  of  saints, 
.when  rightly  divided,  and  not  handled  deceitfully.  But  when  the 
above  considerations  are  disregarded,  the  word  of  God  must  inevita- 
bly be  perverted.  Hence  it  is  that  many  preachers  deceive  them- 
selves and  their  hearers  by  selecting  and  applying  to  themselves  and 
their  liearers  such  portions  of  sacred  truth  as  belong  not  to  them  nor 
their  hearers.  Even  the  Apostles  could  not  apply  the  words  of  Christ, 
to  themselves  or  their  hearers  until  they  were  able  to  answer  a  pre- 
dous  question — "  Lord,  sayest  thou  this  unto  us  or  unto  allf"  Nor 
jould  the  eunuch  understand  the  prophet  until  he  knew  whether  he 
spoke  of  himself  or  some  other  man.  Yet,  many  preachers  and 
hearers  trouble  not  themselves  about  such  inquiries.  If  their  text 
is  in  the  Bible,  it  is  no  matter  where;  and  if  their  hearers  be  men 
and  women,  it  is  no  matter  whether  Jews  or  Christians,  believers  or 
unbelievers.  Often  have  I  seen  a  preacher  and  his  hearers  undergo 
three  or  four  metamorphoses  in  an  hour.  I'^irst,  he  is  a  moral  phi- 
losopher, inculcating  heathen  morality;  next  a  Jewish  rabbi,  ex- 
pounding the  law;  then  a  teacher  of  some  Christian  precept;  and 
lastly,  an  ambassador  of  Christ,  negotiating  between  God  and  man. 
The  congregation  undergo  the  correlate  revolutions:  first  they  are 
heathens;  next,  Jews;  anon,  Christians ;  and  lastly,  treating  with 
the  ambassadors  for  salvation,  on  what  is  called  the  terms  of  the 
gospel.     Thus,  Proteus-like,  they  are  all  things  in  an  hour. 


286  SERMON    OX    THE    LAW 

said,  that  'Hhere  is  no  condemnation  to  tliern  whicli  are  in 
Christ  Jesus."  The  premises  from  which  the  Apostle 
drew  this  conclusion,  are  the  same  with  those  stated  to 
you  in  this  discourse.  "  Sin,"  says  the  Apostle,  "  shall 
not  have  dominion  over  3^ou  ;  for  ye  arfe  not  under  the  law, 
but  under  grace."  In  the  sixth  and  seventh  chapters  to 
the  Romans,  the  Apostle  taught  them  that "  they  were  not 
under  the  law,"  that  they  "  were  freed  from  it" — ^'  dead  to 
it" — "  delivered  from  it."  In  the  eighth  chapter,  first 
verse,  he  draws  the  above  conclusion.  What  a  pity  that 
modern  teachers  should  have  added  to  and  clogged  the 
words  of  inspiration  by  such  unauthorized  sentences  as 
the  following  :  "  Ye  are  not  under  the  law"  as  a  covenant 
of  works,  hut  as  a  rule  of  life.  Who  ever  read  one  Avord 
of  the  ^'  covenant  of  works"  in  the  Bible,  or  of  the  Jewish 
law  being  a  rule  of  life  to  the  disciples  of  Christ?  Of 
these  you  hear  no  more  from  the  Bible  than  of  the  "  Sol- 
emn League"  or  "  St.  Giles'  Day."  Yet,  how  conspicuous 
are  these  and  kindred  phrases  in  the  theological  discus- 
sions of  these  last  three  hundred  years !  But,  leaving  such 
phrases  to  those  who  are  better  skilled  in  the  use  of  them, 
and  have  more  leisure  to  expound  them,  we  shall  briefly 
notice  the  reason  commonly  assigned  for  proposing  the 
law  as  a  rule  of  life  to  Christians.  "  If  Christians  are 
taught,"  say  they,  "  that  they  are  delivered  from  the  law, 
under  it  in  no  sense ;  that  they  are  dead  to  it,  will  not 
they  be  led  to  live  rather  a  licentious  life,  live  as  they  list ; 
and  will  not  the  non-professing  world,  hearing  that  they 
are  not  under  the  law  of  Moses,  become  more  wicked, 
more  immoral  and  profane  ?"  Such  is  the  chief  of  all  the 
objections  made  against  the  doctrine  inculcated  respecting 
the  abolition  of  the  Jewish  law,  in  respect  of  Christians, 
and  also  as  this  doctrine  respects  the  Gentile  or  heathen 


SERMON    ON    THE    LAW.  287 

world.  We  shrink  not  from  a  fair  and  full  investigation 
of  this  subject.  Truth  being  the  only  allowed  object  of 
all  our  inquiries,  and  the  sole  object  of  every  Christian's 
inquiry,  Ave  should  patiently  hear  all  objections— coolly 
and  dispassionately  hear,  examine  and  weigh  all  argu- 
ments "pro  and  con. 

That  the  first  part  of  this  objection  is  very  natural,  has 
been  very  often  made,  and  strongly  urged  against  the  doc- 
trine we  advocate,  we  cheerfully  acknowledge.  As  this 
objection  was  made  against  the  Apostle's  doctrine  con- 
cerning the  law,  it  affords  a  strong  probability,  at  least, 
that  our  views  on  this  subject  correspond  with  his.  We 
shall  then  hear  how  he  stated  and  refuted  it.  Romans  vi, 
15  :  "  What  then  ?  Shall  we  sin  because  we  are  not  under 
the  law,  but  under  grace?"  Here  he  admits  the  objection, 
and  in  his  answer  incontestibly  shows  that  Christians  are 
not  under  the  law,  in  any  sense.  If  they  were  in  any 
sense,  now  was  the  time  to  say,  "We  are  not  under  the 
law  in  some  sense,  or  under  a  certain  part  of  it;  but  in 
one  sense  Ave  are  under  it,  as  a  rule  of  life  ?  "  We  say  the 
Apostle  was  here  called  upon,  and  in  a  certain  sense 
bound,  to  say  something  like  Avhat  our  modern  teachers 
say,  if  it  had  been  warrantable.  But  he  admits  the  doc- 
trine, and  states  the  objection,  leaving  the  doctrine  une- 
quivocally established.  He  guards  the  doctrine  against  a 
licentious  tendency  thus:  "God  forbid  !"  "  How  shall  we 
that  are  dead  to  sin  live  any  longer  therein  ?"  and  in  the 
subsequent  verses  shows  the  utter  impossibility  of  any 
servant  of  God,  or  true  Christian,  so  abusing  the  doctrine 
we  have  stated.  Now,  whether  the  ancient  way  of  guard- 
ing the  New  Testament,  or  Gospel,  against  the  charges  of 
Antinomianism,  or  a  licentious  tendency,  or  the  modern 
way,  is  best,  methinks  is  easily  decided  among  true  disci- 


288  SERMON    OX    TITK    LAW. 

pies.     Not   so  easy,  however,  among  learned   rabbis  and 
doctors  of  the  law. 

But,  query,  "  Is  the  law  of  Moses  a  rule  of  life  to  Chris- 
tians?" An  advocate  of  the  popular  doctrine  replies, 
"Not  all  of  it."  Query  again.  What  part  of  it?  "  The 
ten  commandments."  Are  these  a  rule  of  life  to  Chris- 
tians? "  Yes."  Should  not,  then.  Christians  sanctify  the 
seventh  day  ?  "  No."  Why  so  ?  "  Because  Christ  has 
not  enjoined  it."  Oh !  then,  the  law,  or  ten  command- 
ments, is  not  a  rule  of  life  to  Christians  any  further  than 
it  is  enjoined  by  Christ;  so  that  reading  the  precepts  in 
Moses'  words,  or  hearing  him  utter  them,  does  not  oblige 
us  to  observe  them — it  is  only  what  Christ  says  we  must 
observe.  So  that  an  advocate  for  the  popular  doctrine, 
when  closely  pressed,  can  not  maintain  his  ground.  Let 
no  man  say  we  have  proposed  and  answered  the  above 
queries  as  we  pleased.  If  any  other  answers  can  be  given 
by  the  advocates  themselves  than  we  have  given,  let  them 
do  it.  But  it  is  highly  problematical  whether  telling  Chris- 
tians that  they  are  under  the  law  will  repress  a  licentious 
spirit.  True  Christians  do  not  need  it,  as  we  have  seen; 
"  how  shall  they  that  are  dead  to  sin,  live  any  lon»ger 
therein  ?"  And  dare  we  tell  professing  Christians,  as 
such,  that  the  law  as  a  rule  of  life  is  a  condemning  law  ? 
If  not,  then  what  tendency  will  the  mere  affirmation  that 
they  are  under  a  law  as  a  rule  of  life  which  can  not  con- 
demn them,  have  to  deter  them  from  living  as  they  list  ? 
Upon  the  whole,  the  old  way  of  guarding  against  immor- 
ality and  licentiousness  among  Christians  will,  we  appre- 
hend, be  found  the  most  consistent  and  efficacious.  And 
he  that  has  tried  the  old  way  and  the  new,  will  doubtless 
say,  as  was  said  of  old,  "  IS^o  man  also  having  drunk  old 
wine,  straightway  desireth  new ;  for  he   saith   the  old  is 


SERMON    ON    THE    LAW.  289 

better."  And,  indeed,  every  attempt  to  guard  the  New 
"J'estament,  or  tlie  GJospel,  by  extrinsic  means,  against  an 
immoral  or  licentious  tendency,  bears  too  strong  a  resem- 
blance to  the  policy  of  a  certain  preacher  in  Norway  or 
Lapland,  who  told  his  hearers  that  "  hell  was  a  place  of  in- 
finite and  incessant  cold."  When  asked  by  an  acquaint- 
ance from  the  south  of  Europe  why  he  perverted  the  Scrip- 
tures, he  replied,  "  If  he  told  his  hearers  in  that  cold  cli- 
mate that  hell  was  a  place  of  excessive  heat,  he  verily 
thought  they  would  take  no  pains  to  avoid  going  there." 
But  as  to  the  licentious  tendency  this  'doctrine  we  in- 
culcate is  supposed  to  have  upon  the  non-professing  or 
unbelieving  world,  it  appears  rather  imaginary  than  real. 
It  must,  however,  in  the  first  instance  be  ascertained 
■whether  the  Gentiles,  not  professing  Christianity,  were 
ever  supposed  or  addressed  by  the  Apostle  sent  to  the 
Gentiles,  as  being  under  the  law  of  Moses.  We  have 
under  the  second  head  of  our  discourse,  particularly  de- 
monstrated that  the  Gentiles  were  never  under  the  law, 
either  before  or  after  their  conversion.  To  what  has  been 
said  on  this  subject  we  would  add  a  sentence  or  two.  It 
was  prophesied  of  the  Gentiles  that  they  should  be  with- 
out law  till  Christ  came.  Isaiah  xlii,  iv.  "  And  the  isles 
shall  tvait  for  Ids  law."  The  chief  glory  which  exalted  the 
Jews  above  the  Gentiles,  which  the  Jews  boasted  of  to  the 
Gentiles,  was  that  to  them  '^pertained  the  adoption,  the  co- 
venants, and  the  giving  of  the  law.''  They  exclusively 
claimed  the  law  as  their  own.  And  why  will  not  we  let 
them  have  it,  seeing  him  whose  law  the  Gentiles  waited 
for,  is  come,  and  has  given  us  a  more  glorious  law.  What- 
ever was  excellent  in  their  law  our  Legislator  has  re-pro- 
mulgated.    But  shall  we  say  that  we  are  under  the  law  as 

a  rule  of  our  Christian  life,  because  some  of  its  sublimest 
25 


290  SERMON    ON    THE    LAW. 

moral  and  religious  pr:cepts  have  been  re-promulgated  by 
him,  who  would  not  suffer  one  tittle  of  it  to  pass  till  he 
fulfilled  it !  As  well  might  we  affirm  that  the  British  law 
which  governed  these  States  when  colonies,  is  the  rule  of 
our  political  life  ;  because  some  of  the  most  excellent  laws 
of  that  code  have  been  re-enacted  by  our  legislators.  Paul, 
the  Apostle  to  the  Gentiles,  plainly  acknowledged,  in  his 
addresses  to  them,  that  they  were  without  law,  aliens  from 
the  commonwealth  of  Israel,  having  no  hope,  etc.  And 
of  them  he  said,  that  "  when  the  Gentiles,  which  have  not 
the  law,  do  by  nature  the  things  contained  in  the  law, 
these  having  not  the  law  are  a  law  unto  themselves."  But, 
in  so  saying,  does  he  or  do  we  excuse  their  sins  or  lead 
them  to  suppose  that  they  are  thereby  less  obnoxious  to 
the  wrath  to  come?  By  no  means,  for  we  testify  that  even 
natural  conscience  accuses  them  of  sin  or  wrong  in  their 
thoughts,  words  and  actions,  according  to  its  knowledge. 
And,  consequently.  "  as  many  as  have  sinned  without  law, 
shall  also  perish  without  law."  In  so  testifying,  do  we 
cherish  a  licentious  spirit  ?  By  no  means.  For  there  stand 
a  thousand  monuments  in  this  present  world,  independent 
of  Jewish  law,  on  which  is  inscribed  these  words,  "  For  the 
wrath  of  God  is  revealed  from  heaven  against  all  ungodli- 
ness and  unrighteousness  of  men."  But  one  thing  demands 
our  observation,  that  the  Apostle  sent  by  heaven  to  preach 
to  the  Gentiles,  in  accusing  them  of  sins  of  the  deepest 
dye,  and  of  the  most  malignant  nature,  dishonorable  to 
God  and  destructive  to  themselves,  never  accuses  them  of 
any  sin  which  the  light  of  nature  itself  would  not  point 
out,  or  natural  conscience  testify  to  be  wrong.  Hence  it 
is  that  in  the  long  black  catalogue  of  sins  preferred  against 
the  Gentiles,  is  never  to  be  found  the  crime  of  Sabbath- 
breaking,  or  of  transgressing  any  of  the  peculiarities  of 


SERMON    ON    THE    LAW.  291 

Judaism.  And  now,  what  is  the  difference  between  an  an- 
cient Greek  and  u  modern  American  or  European,  who  dis- 
believes the  gospel?  Under  what  law  is  the  latter,  under 
which  the  former  was  not  ?  Was  the  former  a  sinner,  and 
chargeable  in  the  sight  of  God,  as  well  as  the  latter  ?  Yes. 
Would  not  natural  conscience,  according  to  its  means  of 
knowin"^  ricrht  and  wronor,  or  the  work  of  the  law  written  in 
the  heart,  condemn  the  unbelieving  Roman  as  well  as  the 
unbelieving  American  ?  Most  assuredly.  And  what  is  the 
difference?  Not  that  the  latter  is  under  any  law  that  the 
former  was* not  under;  but  the  means  of  discerning  right 
and  wrong  in  the  latter  are  far  superior  to  the  former,  and 
consequently  their  overthrow  or  ruin  will  be  more  severe. 
In  point  of'law  or  obligation  there  is  no  difference  between 
the  unbelieving  American  and  the  rudest  barbarian  ;  though 
the  former  is  polished  with  science,  morals,  etc.,  like  the 
ancient  Greeks  and  Romans,  and  the  latter  remains  an  un- 
cultivated savage.  They  will  be  judged  and  condemned 
by  the  same  law  which  condemned  the  Roman  who  died 
nineteen  hundred  years  ago.  And  the  condemnation  of 
the  latter  shall  be  more  tolerable  than  the  former,  not  by 
a  milder  law,  but  because  his  knowledge  of  right  and  wrong 
was  much  inferior  to  the  former ;  and  having  heard  the 
gospel  of  salvation  and  disbelieved  it,  he  adds  to  his  nat- 
ural corruption  and  accumulated  guilt,  the  sin  of  making 
God  a  liar,  and  preferring  darkness  to  light,  because  he 
believed  not  the  testimony  of  God.  This  is  the  sole  dif- 
ference in  respect  of  condemnation  between  the  Indian  and 
the  most  accomplished  citizen.  From  these  few  remarks 
it  will  appear,  we  trust,  obvious  to  every  person  who  has 
an  ear  to  distinguish  truth  from  falsehood,  that  there  is  no 
condemnation  to  them  which  are  in  Christ  Jesus — that  they 
are  under  no  law  that  can  condemn  them — that  /lewho  was 


292  SERMON    ON    THE    LAW. 

made  under  the  law,  isb.ccome  the  end  of  the  law  for  right- 
eousness to  them — that  being  dead  to  sin,  they  should  live 
no  longer  therein — that  there  is  no  necessity,  but  a  glaring 
impropriety,  in  teaching  the  law  as  a  rule  of  life  to  Chris- 
tians— that  all  arguments  in  favor  of  it  are  founded  on 
human  opinion,  and  a  mistaken  view  of  the  tendency  of 
the  gospel  and  Christian  dispensation — that  all  objections 
against  the  doctrine  we  have  stated,  as  licentious  in  its 
tendency,  are  totally  groundless.  "  For  the  grace  of  God 
that  bringeth  salvation,  teacheth  us  that  denying  ungodli- 
ness and  worldly  lusts,  we  should  live  soberly ,-righteously 
and  godly  in  this  present  world.  Looking  for  that  blessed 
hope,  the  glorious  appearing  of  the  great  God,  even  our 
Saviour,  Jesus  Christ,  who  gave  himself  for'us  that  he 
might  redeem  us  from  all  iniquity,  and  purify  unto  himself 
a  peculiar  people,  zealous  of  good  tvor'ks.'^ 

3d.  In  the  third  place,  we  conclude  from  the  above 
premises  that  there  is  no  necessity  for  preaching  the  law 
in  order  to  prepare  men  for  receiving  the  gospel. 

This  conclusion  perfectly  corresponds  with  the  commis- 
sion given  by  our  Lord  to  the  Apostles,  and  with  their 
practice  under  that  commission.  "  Go,"  saith  he,  "  into 
all  the  world,  and  preach  the  gospel  unto  every  creature." 
*'  Teach  the  disciples  to  observe  all  things  whatsoever  1 
command  you."  Thus  they  were  authorized  to  preach  the 
gospel,  not  the  law^  to  every  creature.  Thus  they  were  con- 
stituted ministers  of  the  New  Testament,  not  of  the  Olil. 
Now,  the  sacred  history  called  the  Acts  of  the  Apostles, 
affords  us  the  most  satisfactory  information  on  the  method 
the  Apostles  preached  under  this  commission ;  which,  with 
the  epistolary  part  of  the  New  Testament,  affords  us  the 
only  successful,  warrantable  and  acceptable  method  of 
preaching  and  teaching.     In  the  Acts  of  the  Apostles,  we 


SERMON    ON    THE    LAW.  293 

see  the  Apostles  and  first  preachers  paid  the  most  scrupu- 
lous regard  to  the  instructions  they  received  from  the  great 
Prophet.  They  go  forth  into  all  nations,  proclaiming  the 
gospel  to  every  creature ;  but  not  one  word  of  law-preach- 
ing in  the  whole  of  it.  We  have  the  substance  of  eight  or 
ten  sermons  delivered  by  Paul  and  Peter  to  Jews  and  Gen- 
tiles, in  the  Acts  of  the  Apostles,  and  not  one  precedent 
of  preaching  the  law  to  prepare  their  hearers,  whether 
Jews  or  Gentiles,  for  the  reception  of  the  gospel. 

This  conclusion  corresponds,  in  the  next  place,  with  the 
nature  of  the  kingdom  of  heaven,  or  Christian  Church,  and 
with  the  means  by  which  it  is  to  be  built  and  preserved  in 
the  world.  The  Christian  dispensation  is  called  "  the  min- 
istration of  the  Spirit,"  and  accordingly  every  thing  in 
the  salvation  of  the  church  is  accomplished  by  the  imme- 
diate energy  of  the  Spirit.  Jesus  Christ  taught  his  disci- 
ples that  the  testimony  concerning  himself  was  that  only 
which  the  Spirit  would  use  in  converting  such  of  the  human 
fixmily  as  should  be  saved.  He  was  not  to  speak  of  him- 
self, but  what  he  knew  of  Christ.  Now,  he  was  to  con- 
vince the  world  of  sin,  of  righteousness,  and  of  judgment; 
not  by  applying  the  law  of  Moses,  but  the  facts  concerning 
Christ,  to  the  consciences  of  the  people.  The  Spirit  ac- 
companying the  words  which  the  Apostles  preached,  would 
convince  the  world  of  sin ;  not  by  the  ten  precepts,  but 
because  they  believed  not  on  him — of  righteousness,  be- 
cause he  went  to  the  Father — and  of  judgment,  because 
the  prince  of  this  world  was  judged  by  him.  So  that 
Christ,  and  not  law,  was  the  Alpha  and  Omega  of  their 
sermons;  and  this  tlie  Spirit  made  effectual  tQ  the  salva- 
tion of  tlKjusands.  Three  thousand  were  convinced  of 
sin,  of  righteousness,  and  of  judgment,  in  this  precise  way 
of  hearing  of  Christ,  on  the  day  of  Pentecost ;  and  wo 


294  SERMON    ON   THE   LAW. 

read  of  many  aftcr\Yard.  Indeed,  we  repeat  it  again,  in 
the  whole  history  of  primitive  preaching,  we  have  not  one 
example  of  preaching  the  law  as  preparatory  to  the 
preaching  or  reception  of  the  gospel. 

This  conclusion  corresponds,  in  the  third  place,  w^ith  the 
fitness  of  things  *  That  men  must  be  convinced  of  sin 
by  some  means,  prior  to  a  welcome  reception  of  saving 
truth,  is  generally  acknowledged.  Now,  as  the  gospel  dis- 
pensation is  the  most  perfect  revelation  of  salvation,  it 
must  be  supposed  that  it  possesses  the  best  means  of  ac- 
complishing every  thing  connected  with  the  salvation  of 
its  subjects.  It  must,  of  course,  possess  the  best  means 
of  convincing  of  sin.  This  truth,  however,  does  not  de- 
pend on  mere  supposition.  The  fact  that  the  Holy  Spirit 
makes  an  exclusive  use  of  it  in  convincing  of  sin,  is  a 
striking  demonstration  of  its  superior  excellence  for  that 

*  Indeed  we  have  yet  to  learn  what  advantage  can  accrue  from 
preaching  the  so-called  "  moral  law,"  to  prepare  sinners  for  the  gos- 
pel. In  tlie  nature  and  fitness  of  things  it  can  not  prepare  or  dis- 
pose the  mind  to  a  belief  of  the  gospel.  The  Apostle  teaches  us  that 
"the  law  worketh  wrath."  This  is  inevitably  its  efiect  on  every 
mind  which  does  not  believe  the  gospel.  It  irritates  and  excites  the 
natural  enmity  of  the  mind  against  God.  A  clear  exhibition  of  the 
divine  character  in  the  law,  apart  from  the  gospel,  tends  more  to 
alienate  than  to  reconcile  the  mind  to  God.  When  a  preacher  of  the 
law  has  labored  to  show  his  hearers  the  immaculate  holiness,  the 
inflexible  justice,  the  inviolate  truth,  and  consuming  jealousy  of 
Jehovali,  manifested  in  the  fiery  law,  supposing  the  gospel  kept  out 
of  view,  he  has  rather  incapacitated  and  disqualified  their  minds 
from  crediting  the  gospel  or  testimony  of  the  condescension,  love, 
mercy  and  grace  of  t lie  ctcnml  Father  to  mankind.  How  opposite 
is  the  divine  wi.sdom  to  the  wisdom  of  many  modern  scribes  and 
teachers  of  the  law  !  TJu-y  preach  first  the  law  to  natural,  fallen 
man,  then  the  gospel,  liut  lie,  who  seetii  not  as  manseeth,  preached 
first  the  gospel  to  fallen  man,  and  afterward  added  the  law,  because 


SERMON    ON   THE   LAW.  296 

purpose.  But,  independent  of  these  considerations,  it 
must  be  confessed  tliat  the  gospel,  or  testimony  concerning 
Christ,  affords  the  fullest  proof  of  divine  justice  and  in- 
dignation against  sin — it  presents  the  clearest  view  of  the 
demerit  of  sin,  and  of  all  divine  perfections  terrible  to  sin- 
ners— it  exhibits  the  most  alarming  picture  of  human  guilt 
and  wretchedness  that  ever  was  given — and  on  these  ac- 
counts is,  of  all  means,  the  most  suitable  to  convince  of 
sin.  It  was  already  observed  that  the  eternal  Father  con- 
demned sin  in  the  person  of  his  Son,  more  fully  than  it 
ever  was,  or  could  be,  condemned  in  any  other  way.  Sup- 
pose, for  illustration,  a  king  put  to  death  his  only  son,  in 
the  most  painful  and  ignominious  way,  for  a  crime  against 
the  government ;  would  not  this  fact  be  the  best  means  of 
convincing   his  subjects  of  the  evil  of  crime,  and  of  the 

of  transgressions,  till  the  seed  should  come.  Eternal  life  was  prom- 
ised through  the  seed,  and  the  law  added  till  the  seed  come. 

Nothing  can  be  more  inconsistent  than  the  conduct  of  the  law 
preachers.  When  they  have  echoed  the  thunders  of  Mount  Sinai 
in  the  ears  of  their  hearers,  almost  to  drive  them  to  despair,  and  to 
produce  what  they  call  "  legal  repentance,"  then  they  begin  to  pull 
down  the  work  of  their  own  hands,  by  demonstrating  the  inefficacy, 
unprofitableness,  and  danger  of  legal  repentance.  Might  they  not  zs 
well  at  once  imitate  the  Apostles  and  primitive  preachers — preach 
the  gospeh  which,  when  received,  produces  repentance  not  to  be  re- 
pented of?  Might  they  not  preach  Christ  crucified,  in  whom  is  man- 
ifested the  wrath  and  judgment  of  God  against  sin  ;  and  his  conde- 
scending love,  mercy  and  grace  to  the  sinner?  Might  they  not, 
knowing  the  terror  of  the  Lord,  persuade  men  by  the  persuasives  of 
the  doctrine  of  reconciliation,  rather  than  to  increase  their  enmity, 
awaken  their  suspicions,  and  work  wrath  in  their  minds,  by  an  un- 
lawful use  of  the  law  ?  But  in  order  to  this,  their  minds  must  be 
revolutionized— they  must  take  up  a  cross  which  they  at  present  re- 
fuse— and,  what  is  difficult,  indeed,  they  must  unlearn  wliat  they 
have  theniselves  tau<!;ht  others. 


296  SERMON    ON   THE    LAW. 

kins's  detestation  of  it?  Would  not  this  fact  be  bettei 
than  a  thousand  lectures  upon  the  excellency  of  the  law, 
and  the  sanctions  of  it?  But  every  similitude  of  this  kind 
falls  infinitely  short  of  affording  a  resemblance  of  the 
eternal  Father,  not  sparing  his  Sole  Delight  when  sin  was 
but  imputed  to  him.  Having  seen  that  this  conclusion  cor 
responds  with  the  commission  given  by  the  Redeemer  to 
his  Apostles — with  their  practice  under  that  commission — 
with  the  nature  of  his  kingdom,  and  with  the  fitness  of 
things — one  would  suppose  that  no  objection  could  be  pre- 
ferred against  it.  But  what  doctrine  of  divine  truth  is  it, 
against  which  objections,  numerous,  indeed,  and  strongly 
urged,  and  by  men  who  profess  to  be  zealous  for  the  truth, 
have  not  been  made  ?  Is  it  the  doctrine  of  sovereign, 
free  and  abundant  grace  ?  No.  Is  it  the  doctrine  of  the 
natural  sinfulness  and  corruption  of  all  men  ?  No,  no. 
Against  these  many  objections,  yea,  very  many,  are  urged. 
We  must  not  suppose,  then,  that  this  doctrine  we  now 
maintain  shall  be  free  from  objections.  We  shall,  then  at- 
tend to  some  of  those  objections  which  have  been  made, 
or  which  we  anticipate  may  be  made  against  this  con- 
clusion. 

It  may,  perhaps,  be  objected  that  there  are  some  ex- 
pressions in  the  apostolic  epistles  which  imply  that  the  law 
was  necessary  to  convince  of  sin,  as  pre-requisite  to  a 
welcome  reception  of  the  gospel;  such  as,  "By  the  law  is 
the  knowledge  of  sin,"  "  for  without  the  law  sin  was  dead." 
There  is  no  authority  from  the  original  for  varying  the 
supplements  in  these  two  clauses.  If  it  corresponds  with 
the  context,  or  with  the  analogy  of  faith,  to  supply  was  in 
the  last  clause,  it  doubtless  corresponds  as  well  in  the  first 
clause.  But  we  lay  no  stress  on  the  one  or  the  other ;  for 
before  Christ  came  all  knowledge  of  sin  was  by  the  law ; 


SERMON    ON   THE    LAW.  297 

and  "  the  law  entered  that  the  offense  might  abound."  For 
the  hiw  was  added  to  the  promise  of  life,  because  of  trans- 
gression, till  the  seed  should  come  to  whom  the  promise 
Avas  made.  Now,  we  would  suppose  that  when  the  Seedia 
come,  and  the  time  expired  for  which  the  law  was  added, 
it  is  superfluous  to  annex  it  to  the  gospel,  for  the  same 
reason  it  was  annexed  to  the  promise  made  to  Abraham. 
And  although  it  should  be  allowed  that  Christians  derive 
knowledge  of  sin  from  the  law,  it  does  not  follow  that  it  is 
the  best  means  of  communicating  this  knowledge — that 
Christians  are  dependent  on  it  for  this  purpose — nor  that 
it  should  be  preached  to  unbelievers  to  prepare  them  for 
receiving  the  gospel. 

The  seventh  chapter  to  the  Romans  contains  the  fullest 
illustration  of  the  once  excellence  and  utility  of  the  law, 
that  is  to  be  found  in  all  the  New  Testament ;  and  as  this 
chapter  will  doubtless  be  the  strong  hold  of  our  opponents, 
we  shall  make  a  remark  or  two  on  the  contents  of  it. 

In  the  first  place,  then,  let  it  be  remembered  that  in  the 
fourteenth  verse  of  the  preceding  chapter,  the  Apostle 
boldly  affirms  that  Christians  are  not  under  the  law.  To 
the  conclusion  of  the  sixth  chapter  he  refutes  an  objection 
made  to  his  assertion  in  the  fourteenth  verse.  In  the  first 
six  verses  of  the  seventh  chapter  he  repeats  his  assertion, 
and  uses  an  apt  similitude  to  illustrate  it.  Having,  then, 
demonstrated  that  Christians  are  not  under  the  law,  in  the 
seventh  verse  of  the  seventh  chapter  he  states  an  objection 
which  had  been  made,  or  he  anticipated  would  be  made, 
against  his  doctrine  :  "  If  Christians  are  not  under  the  law, 
if  they  are  dead  to  it,  if  they  are  delivered  from  it,  is  it  not 
a  sinful  thing  ?"  "  Is  the  law  sin,  then  ?"  This  objection 
against  the  nature  of  the  law  the  A[)0stle  removes  in  the 
next  six  verses  by  showing  the  utility  of  the  law  in  himself 


298  SERMON    ON    THE   LAW. 

as  a  Jew,  under  that  law  ;  and  concludes  that  the  law  is  holy, 
just  and  good.  To  the  end  of  the  chapter  the  Apostle 
gives  an  account  of  his  experience  as  a  Christian,  freed 
from  the  law,  and  thus  manifests  the  excellency  of  his  new 
mind  or  nature  by  its  correspondence  to  the  holiness  of  the 
law ;  so  that  he  most  effectually  removes  the  objection 
made  against  the  law  as.  being  sin,  and  at  the  same  time 
establishes  the  fact  that  Christians  a7'e  delivered  from  if. 
Such  evidently  is  the  scope  of  the  latter  part  of  the  sixth 
and  all  of  the  seventh  chapter.  We  can  not  dismiss  this 
chapter  without  observing,  first,  that  the  law,  or  that  part 
of  the  law  which  the  Apostle  here  speaks  of,  is  what  mod- 
ern teachers  call  "  the  moral  law."  If  so,  then  Christians 
are  not  under  it;  for  the  law  which  the  Apostle  affirms 
Christians  are  delivered  from,  in  the  sixth  verse,  in  the 
seventh  verse  he  shows  it  is  not  sin ;  and  the  law  which  he 
shows  is  not  sin,  he  demonstrates  to  be  holy,  just  and 
good.  So  that  here,  as  well  as  in  the  third  chapter  of  his 
second  epistle  to  the  Corinthians,  Christians  are  expressly 
said  to  be  delivered  from  the  so-called  moral  law  ;  and  that 
it  is  abolished  or  done  away,  in  respect  of  them.  We 
must  remark  again,  that  before  any  thing  said  in  this  chap- 
ter respecting  the  utility  or  excellence  of  the  law,  can  be 
urged  as  a  precedent  for  what  we  condemn — namely, 
preaching  the  law  as  preparatory  to  the  gospel,  or  a  law 
work  as  preparatory  to  genuine  conversion — it  must  be 
shown  that  the  Apostle  gave  this  account  of  his  experi- 
ence under  the  laAV  as  preparative  to  his  conversion.  Oth- 
erwise, no  objection  can  be  made  from  any  thing  in  this 
chapter  to  the  conclusion  before  stated.  But  this  can  not 
bo ;  for  the  account  we  have  of  his  conversion  flatly  con- 
tradicts such  a  supposition.  Previous  to  his  conversion  he 
was  a  very  devout  man,  in  his  own  way — "  touching  the 


SERMON    ON    THE    LAW.  299 

righteousness  which  was  in  the  law  he  was  blameless." 
See  the  account  he  gives  of  himself,  Phil,  iii,  4,  5,  com- 
pared with  Romans  vii,  7, 12  ;  Acts  xxii,  1 ;  xxiii,  1  ;  from 
which  we  learn  that  he  was  taught  according  to  the  most 
perfect  manner  of  the  law,  and  was  a  Pharisee  of  the  strict- 
est kind ;  had  clear  ideas  of  sin  and  righteousness ;  and, 
externally  considered,  was  blameless,  and  lived  in  all  good 
conscience  until  the  day  of  his  conversion.  But  it  was 
not  the  law,  it  Avas  not  a  new  discovery  of  its  spirituality, 
but  a  discovery  of  Christ  exalted,  that  convinced  him  of 
sin,  of  righteousness,  and  of  judgment;  and  instantane- 
ously converted  him.  So  that  nothing  in  his  previous  life 
or  attainments,  nothing  of  his  experience  as  a  Jew,  noth- 
ing of  his  knowledge  of  sin  or  of  righteousness  by  the 
law  previous  to  his  conversion,  can  be  urged  in  support  of 
preaching  the  law  or  a  law  work  to  unbelievers,  to  prepare 
their  mind  for  a  welcome  reception  of  the  truth. 

When  we  shall  have  mentioned  a  ftivorite  text  of  the  law 
preachers,  and  considered  it,  we  shall  have  done  with  ob- 
jections of  this  sort.  It  is  Gallatians  iii,  24.  We  shall 
cite  from  the  twenty-third  verse  :  "  Before  faith  (Christ) 
came  we  were  kept  under  the  law,  shut  up  unto  the  faith 
which  should  afterward  be  revealed.  Wherefore  the  law 
was  our  schoolmaster  to  hriiig  us  to  Christ,  that  we  might 
be  justified  by  faith.  But  after  that  faith  (Christ)  is 
come,  we  are  no  longer  under  a  schoolmaster."  Methinks 
it  looks  rather  like  an  insult  to  the  understanding  of  any 
person  skilled  in  the  use  of  words,  to  oifer  a  refutation  of 
the  use  that  is  frequently  made  of  the  twenty- fourth  verse. 
But  let  the  censure  rest  upon  them  who  render  it  needful. 
Every  smatterer  in  Greek  knows  that  the  twenty-fourth 
verse  might  read  thus  :  "  The  law  was  our  schoolmaster 
until  Christ"  came  ;  and  this  reading  unquestionably  cor- 


300  SERMON    ON    THE    LAW. 

responds  with  the  context.  Now,  is  it  not  most  obvious 
that  instead  of  countenancing  law-preaching,  this  text  and 
context  condemn  it  ?  The  scope  of  it  is  to  show  that 
whatever  use  the-law  served  as  a  schoolmaster  previous  to 
Christ,  it  no  longer  serves  that  use.  And  now  that  Christ 
is  come,  we  are  no  longer  under  it.  We,  see,  then,  that 
this  conclusion  not  only  corresponds  with  the  commission 
to  the  Apostles — with  the  nature  of  Christ's  kingdom — 
with  the  apostolic  preaching,  and  with  the  fitness  of  things, 
but  that  no  valid  objection  can  be  presented  against  it, 
from  any  thing  in  the  apostolic  epistles. 

Some,  notwithstanding  the  scriptural  plainness  of  this 
doctrine,  may  urge  their  own  experience  as  contrary  to  it. 
It  would,  however,  be  as  safe  for  Christians  to  make  divine 
truth  a  test  of  their  experience,  and  not  their  experience 
a  test  of  divine  truth.  Some  individuals  have  been  awak- 
ened by  the  appearance  of  the  Aurora  Borealis,  by  an 
earthquake,  by  a  thunder  storm,  by  a  dream,  by  sickness, 
etc.  How  inconsistent  for  one  of  these  to  affirm  from  his 
own  experience,  that  others  must  be  awakened  in  the  same 
way !  How  incompatible  with  truth  for  others  to  preach 
such  occurrences  as  preliminary  to  saving  conversion  ! 

But  the  difference  between  ancient  and  modern  conver- 
sions is  so  striking  as  to  merit  an  observation  or  two.  Now 
that  the  law  is  commonly  preached  to  prepare  men  for 
Christ,  it  must  be  expected  that  modern  conversions  will  be 
very  systematic,  and  lingering  in  all.  While  preachers 
will  not  condescend  to  proclaim  the  glad  tidings  until  they 
have  driven  their  hearers  almost  to  despair  by  the  thun- 
ders of  Mount  Sinai — while  they  keep  them  in  anxious 
suspense  for  a  time,  whether  the  wounds  of  conviction  aro 
deep  enough;  whether  their  sense  of  guilt  is  sufficiently 
acute  ;  whether  their  desires  are  sufficiently  keen  ;  whether 


SERMON   ON    THE    LAW.  301 

their  fears  are  sufficiently  strong  ;  in  short,  whether  the 
law  has  had  its  full  effect  upon  them  ;  I  say,  when  this  is 
the  case,  conversion  work  must  go  on  slow ;  and  so  it  is 
rare  to  find  some  in  a  way  of  being  converted  for  years ; 
and,  indeed,  it  is  generally  a  work  of  many  months.  It 
would  be  well,  however,  if,  after  all,  it  were  commonly 
genuine.  Contrast  these  conversions  with  those  of  which 
we  read  in  the  Acts  of  the  Apostles,  and  what  a  contrast ! 
There  we  read  of  many  converted  in  a  day,  who  yester- 
day were  as  ignorant  of  law  and  gospel  as  the  modern 
Hindoos  or  Birmans.  To  account  for  this  we  have  only  to 
consider  and  compare  the  different  sorts  of  preaching  and 
means,  by  which  those  were,  and  these  are,  effected. 

But  some  may  yet  inquire,  are  unbelievers  under  no  law 
or  obligation  by  which  conviction  may  be  communicated 
to  their  minds  ?  Or  they  may  ask,  in  other  words,  how 
does  the  testimony  of  Christ  take  hold  of  them  ?  And 
why  do  they  welcome  the  gospel  ?  We  have  already  shown 
that  there  is  a  law  written  on  every  human  heart  which  is 
the  foundation  of  both  law  and  prophets,  under  which  both 
angels  and  men  exist ;  whose  obligation  is  universal  and 
eternal.  It  is  inscribed,  more  or  less  distinctly,  on  every 
heathen's  heart.  It  is  sometimes  called  the  law  of  nature, 
but  more  correctly  called  by  the  Apostle,  conscience.  This 
natural  conscience,  or  sense  of  right  and  wrong,  which  all 
men  possess,  in  different  degrees,  according  to  a  variety 
of  circumstances,  but  all,  in  some  degree,  is  that  in  them 
which  God  addresses.  This  natural  conscience  is  fitted  to 
hear  the  voice  of  God,  as  exactly  as  the  ear  is  fitted  to 
hear  sounds.  This  renders  the  savage  inexcusable.  For 
the  invisible  things  of  God,  even  his  eternal  power  and 
godhead,  are  manifested  to  his  conscience  in  the  natural 
world.     Now  God  addresses  conscience  in  those  whom  he 


302  SERMON   ON   THE    LAW. 

brings  to  himself  in  a  variety  of  ways.  Sometimes  even 
where  his  word  is  come,  lie  speaks  by  awful  events,  to  the 
consciences  of  men.  In  this  way  he  awakens  inquiries 
that  lead  to  the  saving  truth.  Witness  the  jailer  and  his 
house,  of  whom  we  read  in  the  Acts  of  the  Apostles.  God 
spake  to  his  conscience  by  an  earthquake,  and  put  an  in- 
quiry in  his  mouth  that  was  answered  to  his  salvation  and 
that  of  his  house.  That  which  fits  the  savage  to  hear 
God's  voice  in  the  natural  world,  fits  him,  or  the  man  of 
civilization,  to  hear  his  voice  in  the  gospel,  when  it  is  sent 
to  them  in  power. 

Are  we  to  preach  this  law  of  nature,  then  ?  some  will  in- 
quire ;  or  are  we  to  show  men  that  they  possess  this  natu- 
ral conscience,  previous  to  a  proclamation  of  the  glad  tid- 
ings ?  I  would  answer  this  question  by  proposing  an- 
other. Am  I  to  tell  a  man  that  he  has  an  ear,  and  explain 
to  him  the  use  of  it,  before  I  condescend  to  speak  to  him? 
One  answer  suits  both  inquiries.  "We  should  consider  the 
circumstances  of  any  people  before  we  address  them.  Do 
we  address  Jews  ?  Let  us  address  them  as  the  Apostles  did. 
Persuade  them,  out  of  their  own  law,  that  Jesus  is  the 
Messiah.  Do  we  address  professed  Christians  ?  Let  us 
imitate  the  apostolic  addresses  in  the  epistles.  Do  we 
preach  to  Barbarians  ?  Let  us  address  them  as  Paul 
preached  to  the  Lycaonians.  Speak  to  their  consciences. 
Do  we  preach  to  polished  infidels  or  idolaters  ?  Let  us 
speak  to  them  as  Paul  spake  to  the  Athenians.  Speak  to 
fcheir  consciences. 

4th.  A  fourth  conclusion,  which  is  deducible  from  the 
above  premises,  is,  that  all  arguments  and  motives,  drawn 
from  the  law,  or  old  Testament,  to  urge  the  disciples  of 
Christ  to  baptize  their  infants  ;  to  pay  tithes  to  their  teach- 
ers ;  to  observe  holy  days  or  religious  fasts,  as  preparatory 


SERMON    ON    THE    LAW.  303 

to  the  observance  of  the  Lord's  Supper  ;  to  sanctify  the 
seventh  day;  to  enter  into  national  covenants;  to  establish 
any  form  of  religion  by  civil  law — and  all  reasons  and  mo- 
tives borrowed  from  the  Jewish  law,  to  excite  the  disciples 
of  Christ  to  a  compliance  Avith  or  an  imitation  of  Jewish 
customs,  are  inconclusive,  repugnant  to  Christianity,  and 
fall  ineffectual  to  the  ground — not  being  enjoined  or  coun- 
tenanced by  the  authority  of  Jesus  Christ. 

5th.  In  the  last  place,  we  are  taught  from  all  that  has 
been  said,  to  venerate,  in  the  highest  degree,  the  Lord 
Jesus  Christ;  to  receive  Him  as  the  Great  Prophet,  of 
who  Moses,  in  the  law,  and  all  the  prophets  did  write.  To 
receive  him  as  the  Lord  our  righteousness,  and  to  pay  the 
most  punctilious  regard  to  all  his  precepts  and  ordinances. 
"  If  we  continue  in  his  word,  then  are  we  his  disciples  in- 
deed, and  Ave  shall  know  the  truth,  and  the  truth  shall 
make  us  free — if  the  Son  shall  make  us  free,  we  shall  be 
free  indeed." 

It  is  remarkable  how  strong  our  attachments  are  to 
Moses  as  a  teacher  ;  though  Moses  taught  us  to  look  for 
a  greater  prophet  than  he,  and  to  hearken  to  him  !  It  is 
strange  that  three  surprising  incidents  in  the  history  of 
Moses  would  not  arrest  our  attention  and  direct  us  to 
Christ.  With  all  his  moral  excellence,  unfeigned  piety, 
and  legislative  dignity,  he  fell  short  of  Canaan.  So  all 
who  cleave  to  him  will  come  short  of  the  heavenly  rest ! 
His  mortal  remains,  and  his  only,  the  Almighty  buried  in 
secret ;  and  yet  Ave  will  not  suffer  his  ashes  to  rest  in  peace 
He  came  down  from  heaven  to  give  place  to  the  Messiah, 
to  lay  down  his  commission  at  his  feet ;  and  we  will  not  ac- 
cept it !     Strange  infatuation  ! 

If  Moses  was  faithful  in  Christ's  house,  as   a  servant, 
shall  not  Christ  be  faithful  as  a  son  over  his  own  house  ? 


I 


304  SERMON    ON    TIIR    LAW. 

Let  US,  as  his  disciples,  believe  all  he  teaches,  and  practice 
all  he  enjoins  in  religion  and  morality;  let  us  walk  in  all 
his  commandments  and  ordinances  ;  and  inquire,  individu- 
ally, What  lack  I  yet?  If  we  are  then  deficient,  let  us 
say,  with  the  Jews,  who  disowned  him,  "  We  are  Moses' 
disciples,  but  as  for  this  fellow  we  know  not  whence  he 
is."  But  let  all  remember  that  if  he  that  despised  Moses' 
law  died  without  mercy,  of  how  much  sorer  punishment, 
suppose  ye,  shall  he  be  thought  worthy  who  despised 
Christ  as  a  teacher  !  His  commandments  are  not  grievous 
to  his  disciples — his  yoke  is  easy  and  his  burden  is  light. 

Let  every  one  that  nameth  the  name  of  Christ  depart 
from  all  iniquity.  Let  us  walk  worthy  of  him.  Let  us 
take  heed  lest  by  our  conduct  we  should  represent  Christ 
as  the  minister  of  sin.  Let  us  not  walk  after  the  flesh, 
but  after  the  Spirit;  and  then  we  shall  show  that  the  right- 
eousness of  the  law  is  fulfilled  in  us.  Then  shall  no  occa- 
sion be  given  to  the  adversary  to  speak  reproachfully. 
And  if  any  should  still  urge  the  stale  charge  of  Antinomi- 
anism,  or  affirm  that  we  lived  in  sin  that  grace  might 
abound  ;  did  evil  that  good  might  come  ;  or  made  void  the 
law  through  faith ;  let  us  put  to  silence  the  ignorance  of 
foolish  men,  by  adorning  the  doctrine  we  profess  with  a 
blameless  conduct.  Let  us  not  merely  rebut  such  insinu- 
ations with  a — God  forbid !  but  evince,  how  shall  we  that 
are  dead  to  sin,  live  any  longer  therein. 

May  He  that  hath  the  key  of  David,  who  openeth  and 
no  man  shutteth,  and  shutteth  and  none  can  open,  open 
your  hearts  to  receive  the  truth  in  the  love  of  it,  and  in- 
cline you  to  walk  in  the  light  of  it,  and  then  ye  shall  know 
that  the  ways  thereof  are  pleasantness,  and  all  the  paths 
thereof  are  peace  !     Amen. 


1 


EXTRACTS   FROM    S1-:RM0NS.  805 


EXTRACTS 


FROM 


PRESIDENT   CAMPBELL'S  SERMONS. 


I. 

Even  before  atmosphere  existed,  there  was  speech. 
God  spake.  I  need  not  repeat  the  oracle,  that  broke  the 
awful  silence  of  eternity.  The  Greeks  learned  it  early  ; 
and  reproduced  it  as  a  splendid  illustration  of  true  sublim- 
ity. How  brief,  terse,  significant !  ''  Let  there  be  light :  " 
And  how  dift'erent  from  the  pompous  verbiage,  with  which 
the  human  imagination,  would  have  clothed  this  grand  ex- 
pression of  the  divine  will  ! 

[*The  reader  must  not  forget,  that  the  Discourses  from  which  the 
following  extracts  were  taken,  although  addressed  by  President  Camp- 
bell to  promiscuous  audiences,  assembled  in  the  village  of  Bethany, 
Va.,  were  doubtless  spoken,  under  the  influence  of  the  impression — 
ever  present,  and  wliich  gave  character  to  almost  every  public  utter- 
ance of  the  last  years  of  his  long  and  useful  life — that  his  chief 
mission  was  to  educate — to  develope  the  youth  intrusted  to  his 
care,  in  harmony  with  their  origin,  duty,  and  destiny.  If  it  be  asked, 
how  far  he  succeeded  in  liis  mission,  let  the  multitudes  educated  in 
the  faith  of  a  pure  Gospel,  who  have  left  the  earth  rejoicing,  answer. 
Let  the  multitudes  who  still  live,  to  honor  and  revere  the  memory 
of  their  great  teacher— answer;  and  let  the  still  greater  multitudes  yet 
to  be  brouglit  from  darkness  to  light,  under  the  influence  proximate 
and  remote,  of  his  truthful,  aYid,  therefore,  eloquent  teachings, 
,swell  the  just  plaudit,  to  the  faithful  servant  of  God. — Ed.] 
26 


306  EXTRACTS  FROM  SERMONS. 

II. 

Is  man  poor  in  spiritual  possessions  ?  It  is  not  because 
God  is  unwilling  to  give,  what  bis  soul  needs  :  but  his 
spiritual  poverty,  is  because  he  will  not  ask  in  faith — he 
will  not  receive — what  his  soul  needs — his  salvation  re- 
quires. 

III. 

Solomon  in  his  love-song — that  beautiful  and  pure  ex- 
pression of  love — asks :  "  What  is  thy  beloved,  more  than 
another  beloved,  Oh!  thou  fairest  among  women  ?  "  What 
is  thy  beloved,  more  than  another  beloved,  that  thou  dost 
so  charge  us  ?  My  beloved  is  white  and  ruddy,  the  chief 
among  ten  thousand."  Again  :  "  he  is  altogether  lovely." 
This  is  the  liighest  conception  we  can  have,  of  beauty.  He 
is  the  loveliest,  the  most  attractive,  among  ten  thousand. 

There  is  not  purer  sentiment,  nor  a  higher  conception, 
or  expression  of  beaut}^  in  language,  than  that  aftbrded  by 
Solomon,  in  speaking  of  the  Messiah.  Yet  this  song,  has 
been  unfortunately,  sexualized  and  carnalized,  in  our  lan- 
guage, through  the  aberration  and  alienation  of  the  human 
mind,  which  is  too  often  the  slave  of  passion.  Beyond  all 
doubt,  this  is  a  pure  effusion — prompted  by  spiritual  in- 
fluence— the  expression  of  a  spiritual  conception  of  beauty 
— of  absolutely  perfect  beauty,  purity,  and  holiness.  It  is 
the  spontaneous  and  legitimate  offspring,  of  the  subject  of 
his  contemplation,  when  he  sang  the  song  of  the  love  which 
it  expresses,  is  as  far  above  all  animal  feeling,  as  the  heav- 
ens are  higher  than  the  earth.  To  love  and  adore  the  in- 
spiring theme  of  Solomon's  song,  should  be  the  study  and 
delight  of  all.  We  ought  to  love,  to  live  for,  and  to  pur- 
sue, that  which  when  attained,  makes  us  holier  and  happier 
than  before.  There  is  no  possibility  of  gaining  that  hap- 
piness, congenial  to  human  nature,  in  its  highest  aevelop- 


EXTRACTS    FRO.AI    SKRMONS.  307 

rnent,  except  in  the  love  and  service  of  the  great  chieftain 
— Christ  Jesus  the  Lord.  Any  man  may  become  happy, 
^\llo  ^vill  thorougldy  study  and  perfectly  appreciate,  the 
glorious  character  of  our  Redeemer  and  Saviour.  The 
knowledge  necessary  to  this  end,  is  obtained  by  under- 
standing what  he  is,  what  he  has  done,  and  what  he  has 
promised  to  do — all  of  which  he  will  certainly  accomplish; 
for  not  one  word  which  he  has  spoken,  shall  fail  of  its  pur- 
pose, until  all  shall  be  accomplished. 

IV. 
The  sun  may  grow  dim  with  years,  the  stars  fall  from 
their  orbits,  the  rocks  crumble  to  dust,  but  spirits  can  not 
cease  to  exist.     They  had  a  beginning,  but  they  can  never 
have  an  end.     Spirits  never,  never  die. 

V. 

It  requires  a  perfect  gentleman,  to  make  a  Christian.  I 
do  not  mean  a  genteel  man.  There  is  a  wide  difference, 
between  a  gentleman,  and  a  man  merely  genteel.  A  true 
gentleman,  must  possess  Christianity — the  spirit  of  God, 
gentleness,  purity  of  thought,  purity  of  speech,  purity  of 
action.  A  man  may  be  polite,  and  not  be  a  gentleman, 
but  he  can  not  be  a  gentleman,  without  being  polite.  He 
may  be  genteel  and  not  be  a  Christian  ;  but  he  can  not  be 
a  Christian,  without  being  both  genteel  and  gentlemanly. 

VI. 

Many  who  sit  in  the  highest  seats,  and  live  in  the  enjoy- 
ment of  earth's  greatest  honors,  are  apparently  as  far  from 
God  in  spirit,  as  they  are  above  the  humblest  citizen  in  so- 
cial position.  "  But  hath  not  God  chosen  the  poor  of  this 
world,  rich  in  faith,  and  heirs  of  the  kingdom,  which  he 


Bos  EXTRACTS  FROM  SERMONS. 

hath  promised  to  them  that  love  him  ?  "  The  kingdom  and 
the  high  seats  for  the  poor  are  not  of  this  world.  "  Blessed 
are  the  poor  in  spirit,  for  theirs  is  the  kingdom  of  heaven." 

VII. 

The  Bible  in  its  entirety,  is  essential  to  the  education — 
the  development  of  man.  The  fall  of  man,  is  a  lesson  to 
man — it  teaches  him  the  power  of  temptation,  and  his  own 
frailty.  The  recovery  of  man  is  another  lesson,  teaching 
him  the  goodness  of  God.  These,  with  its  precepts  and 
promises,  its  threats,  and  its  exhortations,  will  be  the  cause 
of  salvation,  to.  every  one  that  walketh  in  the  fear  of  the 
Lord,  and  the  light  of  religion. 

VIII. 

The  principles  of  creation  are:  first,  goodness,  the  ac- 
tuating: second,  wisdom,  the  directing :  third,  power,  the 
executive  principle.  Creator  is  a  relative  term ;  for  there 
can  not  be  a  creator,  without  a  creature.  Creator  and  Je- 
hovah, are  relatively  different,  although  they  both  designate 
the  same  being.  Jehovah  was  before  any  thing  in  heaven 
or  earth — being  absolute  and  eternal. 

IX. 

There  is  q,  vast  deal  more  of  Bible  reading,  in  these 
latter  days,  for  the  purpose  of  enabling  men  to  stand  erect 
upon  a  particular  point  of  faith,  peculiar  to  themselves  or 
their  creed,  than  with  the  view  of  obtaining  a  clear  and 
unbiased  understanding,  and  truthful  appreciation,  of  the 
intent  and  meaning  of  Holy  Writ. 


EXTRACTS    TKOM    SERMONS.  309 

X. 

The  brightness  of  the  sun  at  noonday,  dazzles  the  eye 
of  man ;  yet  what  is  it,  but  the  shadow  of  the  glory  of 
God? 

XI. 

We  have  in  the  Holy  Scriptures,  every  form  of  expres- 
sion. We  have  not  only  poetry  and  prose,  precepts,  prom- 
ises and  threats;  but  all  the  various  forms  and  usages  of 
human  speech,  seem  to  be  employed  in  some  part  of  the 
sacred  volume.  It  is  very  proper  that  this  should  bo  so. 
For  this  book  is  addressed  to  man,  by  Him  who  alone 
comprehends  man — comprehends  him  in  his  relations  to 
his  fellow  man  and  his  Creator,  to  time  and  eternity. 

It  is  worthy  of  observation,  that  in  the  Bible  as  ad- 
dressed to  man,  God  does  not  deal  in  abstractions.  There 
is  not  what  I  conceive  or  regard  to  be  an  abstraction — a 
speculative  view,  in  the  whole  volume.  If  there  be  any 
thing  in  its  matter,  which  may  seem  at  first  view  to  be 
rather  abstract  in  its  nature,  the  illusion  disappears,  in  the 
light  which  follows  the  concentrated  study — the  intelligent 
investigation  of  the  beautiful  truths,  and  practical  realities, 
found  throucjhout  the  livino;  oracles  of  truth. 

XII. 

There  is  a  variety  of  modes,  by  which  we  arrive  at  a 
nroper  appreciation  and  enjoyment  of  things.  It  is  fre- 
juently  important  to  study  out  a  true  stand  point,  from 
which  to  survey  an  earthly  scene.  There  is  always  a 
point  of  observation,  from  which  a  beautiful  landscape  ap- 
pears to  more  advantage,  than  from  any  other.  It  is  so 
with  the  lessons  taught  by  the  sacred  volume.  If  we  de- 
sire to  study  nature  and  nature's  God,  as  revealed  in  the 
Bible,  we  take  a  certain  favorable  point  of  observation. 


310  EXTRACTS  FROM  SERMONS. 

If  we  desire  to  contemplate  Him  as  a  conservator,  we 
assume  another  position.  If  we  desire  to  view  Him  in  the 
glorious  attributes  and  characteristics  of  the  Redeemer 
and  friend  of  man,  in  which  He  figures  harmoniously  with 
the  genius  of  human  nature,  we  seek  still  another  point 
of  observation.  But,  study  Him  as  we  will,  in  nature  or 
revelation,  providence  or  redemption,  we  can  find  no  point 
of  observation,  from  which  a  shadow,  rests  upon  His  be- 
nevolence. 

xiir. 

Some  persons,  perhaps  thoughtlessly,  call  this  earth,  the 
world.  It  is  not  the  world;  for  that  is  immeasurably 
larger  than  the  earth.  Nor  does  this  globe  constitute  the 
universe.  Planetary  systems  like  ours,  almost  without 
number,  or  a  world  of  worlds,  are  required  to  compose  the 
universe,  moving  round  the  eternal  center,  whose  efi'ulgence 
illumines  creation. 

The  impression  prevails  in  many  minds,  that  the  earth 
is  to  be  annihilated.  Such  is  not  our  belief.  There  is  a 
vast  difference  between  annihilation,  and  change,  or  gen- 
eral alteration.  This  earth  will,  unquestionably  be  burned, 
yet,  through  the  process  of  variation,  and  reconstruction 
of  its  elements,  God  will  fashion  the  earth  and  heavens 
anew,  and  fill  them  with  tenants  to  glorify  His  name  for- 
ever. 

XIV. 

It  is  the  faith  of  every  truly  good  man,  that  his  greatest 
happiness,  consists  in  his  usefulness  to  society.  Honor- 
able labor,  like  virtue  is  its  own  reward.  "  He  that  plant- 
eth,  and  he  that  watereth  are^one,  and  every  man  shall  re- 
ceive his  own  reward,  according  to  his  own  labor." 


EXTRACTS  FROM  SERMONS.  811 

XV. 

True  eloquence,  excites  grand  and  humanizing  emo- 
tions in  the  soul  of  man.  There  is  effective  eloquence  in 
the  sincere  prayer  of  a  contrite  spirit;  and  there  is  elo- 
quence in  tke  beggar's  petition,  when  characterized  by 
truth 

XVI. 

The  Devil  tells  the  truth,  when  it  answers  his  purpose 
better  than  a  lie.  If  any  man  doubt  this,  let  him  study 
the  record  of  his  Satanic  majesty,  as  given  in  the  Bible. 
He  has  always  been  well  armed  with  scripture,  in  his  deal- 
ings with  man,  and  does  not  always  misquote  the  language 
of  the  inspired  authors. 

XVII. 

The  Pope  of  Rome,  claims  the  power  to  open  and  shut 
both  heaven  and  hell.  He  proclaims  the  terrible  doctrine 
that  he  has  the  ability  to  forgive  sins  by  proxy — assum- 
ing to  be  the  Yicar  of  Christ,  with  power  to  open  the 
gates  of  Paradise  to  any  man,  good  or  bad,  at  his  mere 
volition.  Nor  can  it  be  successfully  denied,  that  in  the 
exercise  of  this  pretended  power,  he  is  often  actuated  by 
motives  purely  mercenary.  His  church  is  remarkably  de- 
vout, though  sadly  deluded ;  and  it  is  the  studied  policy 
of  the  priesthood,  to  keep  it  so.  They  have  not  far  to 
look  for  the  forgiveness  of  sins,  certainly  not  above  the" 
earth,  nor  beyond  the  priest.  They  believe  the  pope  to 
be  the  great  official  of  the  kingdom  of  Christ — possessed 
of  the  keys  of  both  heaven  and  perdition,  with  an  author- 
ty  not  only  to  forgive  sins,  but  to  grant  indulgences  for 
the  commission  of  sins,  with  absolute  impunity:  which 
was,  in  former  ages,  one  chief  source  of  the  almost  fabu- 
lous revenues  of  the  papal  establishment.  It  is  assumed 
by  the  pope,  and  conceded  by  his  deluded  followers,  that 


312  EXTRACTS  FKOAl  SKKMONS. 

he  shapes  the  destiny  of  men,  in  reference  to  eternity, 
and  withers  by  his  curse,  the  earthly  fortunes  of  his  re- 
bellious subjects. 

There  never  was — there  never  can  be — any  thing  more 
deleterious  to  the  spiritual  well-being  of  hun»anity — more 
utterly  at  war  with  true  Christianity,  than  the  assump- 
tions, usurpations  and  dogmas  of  the  popedom.  We  be- 
lieve implicitly,  in  the  prophetic  revelations  of  the  Bible, 
and  if  we  understand  their  purport,  the  end,  the  downfall 
of  the  pope's  authority,  is  neither  improbable  nor  remote. 
When  once  the  spell  of  bigotr}^  is  broken,  and  the  light 
of  the  Gospel  permeates  the  minds  and  hearts  of  the  de- 
luded masses,  this  monster,  this  arrogant  usurper  and 
tyrant,  will  totter  on  his  throne,  and  will  subsist"  there- 
after, if  at  all,  upon  the  charity,  and  not  upon  the  en- 
forced tribute  of  an  enlightened  people. 

xviir. 
The  universe  itself,  is  but  the  oifspring  of  God's  love. 
It  was  not  created  simply  because  he  had  the  wisdom,  and 
the  power  to  do  it.  The  element  of  love  entered  into  the 
intention,  characterized  the  execution,  and  approved  the 
completion  of  his  labors — all  of  which  w^ere  perfect  in 
the  Divine  conception,  before  the  mighty  fiat  which  broke 
the  silence  of  eternity  and  illuminated  the  world  was 
spoken. 

XIX. 

The  human  mind  becomes  tired  of  every  thing.  Kings 
weary  of  crowns  and  empires,  and  long  for  something 
else.  So  children  cry  for  this  toy  and  that  bauble,  but 
the  wish  is  no  sooner  gratified,  than  the  object  of  passion- 
ate desire  is  thrown  aside  and  forgotten.  Such  is  life 
from  the  cradle  to  the  grave !     And  what  are  human  be- 


EXTRACTS    FROM    SERMONS.  313 

ings,  my  friends,  young  or  old,  but  children  in  the  pri- 
mary school  of  God? — proving,  by  their  lives,  that  there 
is  nothing  finite — terrestrial  or  celestial — nothing  sliort 
of  the  spiritual  and  infinite,  that  can  satisfy  tiie  cravings 
of  the  human  heart — the  longings  of  the  immortal  spirit. 

XX. 

Properly  read  and  understood,  the  Bible,  from  Genesis 
to  Revelations,  does  not  present  two  conflicting  or  contra- 
dictory statements.  Nevertheless,  men — wicked  and  am- 
bitious men,  have  tried  to  set  Moses  against  Moses,  and 
Joshua  against  Joshua.  Bold  attempts  have  been  made 
to  overthrow  the  Old  Testament  by  tlic  New  Testament, 
and  the  Prophets  have  been  summoned  to  invalidate  the 
Apostles :  still  the  Law  and  the  Gospel  stand  together — 
a  monument  of  eternal  truth.  The  grand  fact,  that  no  one 
has  ever  found  an  error  in  the  oracles  of  truth,  consti- 
tutes a  triumphant  commentary  upon  the  whole  volume  of 
God's  Word. 

a  XXI. 

The  blue  vault  of  heaven,  without  a  single  star,  declares 
the  glory  of  God's  throne,  while  systems  of  planets,  in 
the  order  and  perfection  of  their  being,  are 
'  Forever  singing,  as  they  shine, 
The  hand  that  made  us  is  divine." 

XXII. 
The  Bible  is  a  perfect  chart  for  the  entire  voyage  of 
life.     Beyond  that  it  is  of  no  value.     It  is  not  adapted  to 
man  in  Heaven  or  Hell. 

XXIII. 
There  is  an  element  in  man's  nature,  called  selfishness. 
Its  true  signification  is  often  perverted.     Man  must  have 
a  pure  selfishness  in  order  to  love  himself  as  he  ought  to 
27 


314  EXTRACTS    FllOiM    SEKMONS. 

do — not  inordinately.    What  says  the  law  of  God  ?    "  Thou 
shalt  love  thy  neighbor  as  thyself" — no  more;  no  less. 

XXIV. 

Man  cheats  himself  when  he  rebels  against  the  God  that 
made  him.  God's  government  loses  nothing,  he  loses 
every  thing.  He  who  seeks  happiness  in  rebellion  against 
God,  is  as  wise  as  he  who  would  seek  riches  by  robbing 
himself. 

XXV. 
There  was  no  necessity  for  prayer  in  the  Adamic  state. 
All  was  adoration  and  admiration.  God  gave  all  things 
needful,  to  Adam  and  Eve — kept  their  cup  full  to  over- 
flowing— with  the  bounties  of  his  benevolent  and  bene- 
ficent hand,  until  by  eating  the  forbidden  fruit,  they  vio- 
lated the  first  grand  charter  of  immortality.  Then  it  be- 
came necessary  for  fallen  man  to  pray  for  the  forgiveness 
of  his  sins. 

XXVI. 
Light  is  a  magnificent  creation.  Some  presume  to  say 
it  never  was  created,  but  is  an  everlasting  emanation  from 
the  glory  of  God.  We  have  material,  and  immaterial  light 
— the  light  of  the  sun,  and  the  light  of  knowledge — and 
besides  these,  there  is  the  light  of  the  Spirit,  as  far  above 
all  other  light,  as  is  the  sun's  meridian  brightness,  above 
that  of  the  merest  spark  perceptible  to  the  eye  of  man. 

XXVII. 
The  book  of  God  is  as  well  adapted  to  the  peasant  as  to 
the  philosopher.  It  is  a  chart  for  all  humanity — all  can 
be  saved  and  made  happy  by  it.  The  maturity  of  the 
greatest  mind  and  the  dawning  intellect  of  childhood,  are 
instructed  by  its  precepts,  and  made  wise  unto  salvation. 


EXTRACTS   FROM   SERMONS.  315 

The  adaptation  of  light  to  the  human  eye,  has  been  the 
wonder  of  the  wise,  yet  it  is  not  more  perfect,  than  is  the 
adaptation  of  the  Bible  to  the  mind  and  heart  of  humanity. 

XXVIII. 

Hope  never  looks  back.  It  never  sees  the  present,  nor 
the  past.  Hope  ever  lives  in  the  future.  Love  never  sees 
the  true  merely,  nor  the  good  merely ;  but  it  always  sees 
the  beautiful.  Beauty  is  the  true  object  of  love.  We  be- 
lieve the  truth  whether  good  or  bad,  we  love  the  beautiful 
everywhere.  We  look  with  the  eye  of  faith  down  the  vista 
of  futurity  and  hope  for  joys  eternal — immutable. 

XXIX. 
I  never  see  the  tear,  trembling  upon  the  eyelid  of  the 
grief-stricken  mother,  without  thinking  of  the  love  of  God. 

XXX. 

We  can  reason  to  a  certain  point,  and  there  we  stop  for- 
ever. The  carpenter's  rule  is  two  feet  long — your  reason 
is  two  feet  long.  He  can  tell  you  the  solid  or  superficial 
contents  of  a  piece  of  wood  or  other  material,  but  neither 
the  carpenter's  rule  nor  your  reason,  can  originate  any 
thing — they  only  measure  what  already  exists.  Reason 
therefore,  never  originated  a  principle  in  religion,  nor 
saved  a  human  soul.  It  is  faith,  I  repeat,  it  is  faith  that 
saves,  and  anchors  the  sou]  of  man,  in  the  heaven  of  eter- 
nal bliss. 

XXXI. 

Every  passion  of  the  human  soul  is  a  lawyer.  When 
once  enlisted,  the  cause  must  be  gained,  the  point  carried, 
right  or  wrong. 


316  EXTRACTS   FROM    SERMONS. 

XXXII. 

God  so  loved  the  world,  as  to  give  his  own  Son — the  be- 
loved— to  save  it.  The  love  of  God  is  the  parent  of  the 
universe.  It  passes  all  understanding.  We  may  apprehend, 
but  can  never  comprehend  it.  No  man  has  scaled  its 
heights,  nor  fathomed  its  depths.  No  language  can  ex- 
press it.      It  is  the  gift  alone  that  reveals  it. 

XXXIII. 

The  fruits  of  Bible  reading,  are  :  first,  civilization ;  sec- 
ond, moralization  ;   third,  humanization  ;   fourth,  salvation. 

XXXIV. 
The  devil  is  just  as  orthodox,  as  the  angels  Gabriel  or 
Uriel ;  and  yet  a  rebel — a  high-handed  rebel  against  God, 
and  the  enemy  of  man  ;  and  the  ruling  spirit  of  the  world's 
anarchy. 

XXXV. 

The  whole  machinery  of  the  universe,  in  its  silent  and 
sublime  workings,  the  upheaval  of  towering  mountains,  by 
fiery  volcanoes,  from  the  great  deep,  the  thunder  and  light- 
ning of  heaven,  the  quaking  of  earth  and  the  fury  of  mighty 
waters,  one  and  all  are  to  God,  but  as  the  bubble  which 
lives  for  a  moment,  then  bursts  into  annihilation. 

XXXVI. 

Every  thing  had  its  beginning  in  a  miracle.  Of  course 
we  do  not  refer  to  the  incipiency  of  the  mere  business  of 
man  in  this  life,  but  in  all  the  dispensations  of  Heaven, 
every  thing  began  by  a  miracle.  There  was  no  antece- 
dent matter  out  of  which  to  create  light.  The  earth  and 
all  its  tenantries  had  their  origin  in  a  miracle — began  by 
a  positive  fiat  of  the  Omnipotent  Will.     This  idea  gives  to 


A 


EXTRACTS    F1{(>M    SKKMONS.  -'UT 

the  inind  tlie  piuictiim  salietis,  and  a  due  appreciation  of 
the  Christian  institution. 

xxxvir. 
The  existence  of  hierarchies,  aristocratic  distinctions 
and  political  honors  in  the  church,  is  one  of  the  greatest 
monstrosities  ever  tolerated  by  mankind.  In  the  Roman 
church,  how  many  have  worn  the  title  and  honors  of 
*'  Lord  Bishop ! "  But  a  certain  learned  and  good  man 
once  wrote,  that  there  is  a  vast  difference  between  "  Lord 
Bishop  "and  the  Lord's  Bishop,  Avhile  only  a  single  let- 
ter in  the  orthography  prevented  them  from  being  the 
same.  Now  these  personages  were  not  made  Bishops  by 
the  state,  and  we  maintain,  that  to  give  a  man  a  high  po- 
sition in  the  political  department,  for  no  other  reason,  than 
that  he  possesses  high  ecclesiastical  distinction,  is  to  des- 
ecrate the  one  and  impair  the  dignity  of  the  other.  It  is 
both  unfortunate  for  the  church  and  unfortunate  for  the 
state,  and  if  we  would  have  each  of  these  departments  so 
organized,  as  to  promote  the  prosperity,  dignity  and  glory 
of  a  nation,  they  should  be  kept  entirely  distinct  and  sep- 
arate. 

XXXVIII. 

In  the  Bible  we  have  presented  to  us  the  Father,  Son 
and  Holy  Spirit — as  being  one  in  nature,  but  different  in 
oflSce.  Thus,  for  reasons  which  we  can  not  "fathom  in  this 
life,  our  knowledge  of  God  has  been  revealed  to  us  in 
three  departments,  each  of  which  possesses  the  entire 
nature  of  divinity.  The  Hebrew  name  Jehovah,  is  the 
only  word  we-  know  of  in  language,  that  stands  in  no  re- 
lation to  time,  place  or  circumstance.  There  is  no  other 
name  or  term,  that  has  not  relation  to  something  in  this 
world.  A  good  man  implies  a  bad  man — a  small  man,  a 
large  one — a  wise  man,  a  simpleton.     We  must,  however, 


318  EXTRACTS  FROM  SERMONS. 

have  a  fulcrum  for  our  lever,  hence,  we  have  first  a  rev- 
elation of  God,  ill  His  absolute  nature,  under  the  name 
Jehovah.  It  signifies  an  absolute,  self-existing  being 
God  does  not.  The  word  means  the  Good  One,  hence,  it 
is  a  relative  term ;  as  there  could  be  no  good  without  the 
bad,  any  more  than  there  could  be  great  men  if  all  were 
alike. 

XXXIX. 

Imagination  is  often  spoken  of  as  an  active,  originating 
power  of  the  human  mind.  We  admit  its  activity,  but 
does  it  originate  or  produce  any  thing  but  an  image?  The 
word  imagination  is  derived  from  imago,  which  signifies  an 
image.  The  very  word  presupposes  an  original  and  is 
suggestive  of  an  image.  If  it  create  at  all,  it  is  not  a 
reality,  an  entity,  but  merely  an  image,  or  modifies,  com- 
bines or  transposes  our  previous  conceptions,  sometimes 
presenting  grotesque,  ludicrous  or  startling  pictures,  which, 
however  novel  in  their  character,  contain  no  element  not 
previously  presented  to  the  mind.  We  are  indebted  to 
sense  for  the  mental  image  of  things  present,  to  imagi- 
nation for  the  picture  of  things  absent. 

To  the  painter  or  sculptor  imagination  is  indispensable. 
The  more  vivid  the  mental  picture  of  the  ideal,  which  he 
proposes  to  transfer  to  the  canvas,  or  to  impress  upon 
the  marble,  the  more  likely  is  he  to  succeed  in  his  beau- 
tiful art,  while  the  poet's  fame  is  born  of  the  word  pic- 
tures, which  he  impresses  upon  the  minds  of  his  readers, 
and  the  more  true  to  nature  his  pictures  are,  the  greater 
his  success,  the  wider  his  fame. 

But  the  poet,  the  painter,  and  the  sculptor  must  confine 
themselves  to  their  legitimate  domain.  There  is  a  terri- 
tory which  art  must  not  invade,  nor  imagination  desecrate. 
Neither  the  painter's  pencil,  the  sculptor's  chisel,  nor  the 


EXTRACTS  FKOM  SHRMONS.  310 

poet's  pen,  can  produce  an  acceptable  image  of  that  wliich 
tlie  finite  mind  can  not  compi-eliend. 

We  know  it  is  no  uncommon   tiling  for  members  of  tlie 
Roman  Church,  to  decorate  the  walls  of  their  dwellinojs, 
with  wdiat  they  call  pictures  of  the  Saviour,  and  they  con- 
sider it  proof  of  their  piety,  to  -wear  upon   their  persons, 
diminutive  images  (so  called)  of  the  same  glorious  person- 
age;  ascribing  to  them  a  sort  of  amuletic  power,  against 
the  ills  of  life.     Now,  we  presume  to  say  that  this  practice 
is  pernicious,  and  highly  derogatory  to  Christian  character. 
The  idea  of  attempting  to  embody  the  sublime  character- 
istics of  the  Son  of  God,  in  a  diminutive  picture,  or  of 
practically  ascribing   to   any   artist,  however  skillful,  the 
power  to  fix  upon  ivory  or  any  other  material,  an  expres- 
sion of  the   divine   benevolence,  calculated   to   enlarge  a 
Christian's  conception  of  his  worthiness,  is  too  absurd  for 
notice.     Our  minds   are   too  contracted   to   measure  even 
the  proportions  of  that  hurSanity,  which  was  magnified  by 
the  presence  of  the  divine  nature,  our  hearts  too  narrow 
to  receive  the  full  impression  of  His  love,  even  with  the 
world  for  His  theater,  and  our  lives  are  too  short  to  illus- 
trate  as   it   should   be  done,  the  virtues   of  His  religion, 
which  is  at  last  but  tlie  teaching  of  His  life — the  impress 
of  His  character.     How  unworthy  then  of  a  Christian  is 
it,  to  wear  upon   an   amulet,  a   pretended  image  of  Him, 
who  fills  boundless  space  with  His  presence,  and  eternity 
with  His  duration. 

XL. 

The  idea  that  without  the  shedding  of  blood,  there  is 
no  remission  of  sins,  was  monumenteJ,  in  the  mental  con- 
stitution of  man,  from  the  sacrifice  of  righteous  Abel,  to 
that  of  Calvary;  of  which  all  antecedent  sacrifices,  were 
but  types.     This,  with  the  prophetic  history  of  the  Jewish 


320  EXTRACTS  FROM  SERMONS. 

people,  which  history  is  yet  being  enacted  on  the  world's 
grand  theater  of  action,  in  exact  fulfillment  of  the  pre- 
dictions of  its  inspired  authors,  and  the  continued  observ- 
ance of  the  Lord's  supper  for  eighteen  hundred  years,  in  all 
countries,  and  by  all  religionists,  and  always  for  the  same 
purpose,  are  splendid,  monumental  proofs,  of  the  divine 
authenticity  of  the  scriptures,  against  which  the  waves  of 
skepticism  and  infidelity,  have  dashed  and  broken  in  vain, 
for  nearly  two  thousand  years. 

XLI. 

Every  science  has  its  peculiar  terms.  You  can  not 
measure  an  angle,  unless  you  possess  a  knowledge  of  the 
science  of  such  measurement;  and  so,  throughout  all  the 
departments  of  science,  whether  mathematical  or  founded 
on  experiment  and  observation.  Hence,  no  person  can 
expect  to  prosecute  successfully  the  study  of  the  sciences, 
without  first  becoming  familim'  with  the  nomenclature  of 
each. 

Now  we  hold  that  Christianity  has  a  vocabulary  of 
terms,  just  as  distinct  and  definite,  as  any  thing  pictured 
to  the  eye  of  man.  It  is  but  too  true,  however,  that  the 
Christian  Church,  as  the  current  phr-'?seology  has  it,  pos- 
sesses a  terminology,  strictly  partisan.  Should  you  meet 
a  man  on  the  highway,  and  engage  in  conversation  with 
him  upon  the  subject  of  the  Christian  religion,  you  are 
able,  if  at  all  versed  in  the  history  of  the  different  reli- 
gious denominations,  to  tell  with  almost  absolute  certainty, 
to  what  family  of  religionists  he  belongs.  This  is  a  very 
unfortunate  and  very  lamentable  state  of  things.  The 
church  in  this  respect,  forcibly  reminds  us  of  the  contin- 
ent of  Europe.  The  Italian,  who  crosses  the  line,  which 
separates  his  country  from  France,  finds  himself  a  stran- 


EXTRACTS  FROM  SERMONS.  821 

ger,  unable  to  communicate  intelligibly  with  his  near 
neighbors.  It  is  so  with  a  Frenchman,  who  crosses  the 
line  which  separates  France  from  Spain.  In  England,  you 
find  a  state  of  things  existing,  presenting  a  still  more  ex- 
act parallel  to  the  church;  for  the  dialects  of  different 
shires,  are  wholly  unintelligible  to  their  nearest  neighbors. 
This  state  of  things  ought  not  to  be;  hence  we  advocate 
the  use  of  that  terminology,  consecrated  by  the  Apostles 
in  their  teachings,  which  ought  to  be  thoroughly  under- 
stood by  every  Bible  student.  It  is  not  necessary  to  add 
to  it,  for  all  we  know  of  religion  is  learned  from  their 
teachings,  and  we  have  no  legitimate  use  for  any  language 
»iot  found  in  their  instructions. 

XLII. 

Repentance  is  not  merely  regret  and  sorroAV  for  past 
sins,  but  a  positive  reformation  in  one's  character ;  that  is, 
in  bis  thoughts,  motives,  and  actions.  Hence  death-bed 
repentances  are,  from  the  nature  of  things,  of  but  little 
value.  Any  one,  with  the  whip  on  his  back,  will  cry  for 
mercy.  Any  one  about  to  pay  the  penalty  for  some  dere- 
liction of  duty,  will  be  very  penitent  and  ready  to  make 
any  number  of  vows  for  future  good  behavior.  But  no 
sooner  is  he  freed  from  immediate  punishment,  than  he 
falls  back,  as  the  dog  returns  to  his  vomit,  or  the  sow  to 
her  wallow  in  the  mire.  How  many  (supposed)  death- bed 
repentances  we  have,  which  would  have  passed  for  genu- 
ine, and  have  been  recorded  as  such^  had  it  not  been  for 
the  recovery  of  the  persons  who  made  them.  Now,  almost 
if  not  quite  ninety-nine  times  out  of  a  hundred,  those  who 
repent,  upon  what  they  believe  to  be  their  death-beds  re- 
lapse to  their  former  state.  Hence  we  say,  that  kind  of 
repentance  is  of  little  or  no  value.     Grief  of  mind,  re- 


322  EXTRACTS  FROM  SERMONS. 

morse  of  conscience,  distressing  revulsions  of  feeling,  un- 
less accompanied  by  an' absolute  change  of  purpose,  and 
a  posjtive  reformation  of  life,  do  not  constitute  Avhat  v,e 
understand  as  evangelical  repentance. 

XLIII. 

We  have  something  above  faith,  and  that  is  knowl- 
edge. A  high  degree  of  belief  approximates  knowledge 
and  arrives  at  a  partial  appreciation  of  realities.  There 
is  no  knowledge  in  philosophy,  because  it  is  speculative. 
The  facts,  however,  on  which  it  is  founded  are  realities, 
and  we  can  perceive  and  appreciate  them  us  such.  Hence 
facts  become  the  great  material  of  every  system  of  knowl- 
edge. In  the  very  nature  of  things,  Christianity  had  to 
be  presented  in  facts.  We  have  no  theory  in  the  Bible — 
no  theory  in  the  government  founded  on  its  principles, 
and  those  that  theorize  on  the  subject  convert  the  reali- 
ties of  the  Bible  into  mere  gas  which  no  man  can  lay 
hold  of.  No  man  can  live  on  gas,  nor  can  he  live  upon 
spiritual  ideas.  If  a  man  was  as  orthodox  as  St.  Paul, 
no  theory  could  save  his  soul.  There  must  be  a  motive 
power  in  knowledge.  This  power  theories  can  not  have. 
There  is  no  potency  in  theories,  but  there  is  power  in 
facts. 

XLIV. 

In  tracing  the  elements  of  the  Bible,  we  find  that  they 
are  presented  in  three  ages — in  three  dispensations.  The 
word  "  age  "  originally  had  reference  to  the  life  of  man. 
Afterward,  its  latitude  and  longitude,  with  respect  to  time, 
were  greatly  enlarged.  The  Greeks  had  the  expression 
^'  age  of  ages,"  which  with  us  is  translated  "  forever  and 
ever" — a  strange  repetition  understood  to  represent  eter- 
nity.    Man  can  not  go  beyond  this.     Forever  and  ever, 


EXTRACTS    FROM    SERMOiNS.  823 

is  a  mere  repetition,  iii(licatin<:5  the  incomprehensibility  of 
eternity.  Such  terms  and  such  ideas  give  character  to 
■what  is  called  transcendental  philosophy — being  trans- 
cendent, because  beyond  the  area  of  the  human  under- 
standing. 

XLV. 

A  man  is  in  a  saved  state,  when  he  embraces  Chris- 
tianity, but  he  must  afterward  show  forth  fruits  in  harmony 
with  that  state.  There  is  a  vast  difference  between  an 
American  citizen,  legally  so — and  an  American  citizen  in 
the  faithful  and  constant  discharge  of  all  his  duties  as 
such.  They  a'-e  equally  citizens,  but  diverse  in  character, 
and  in  their  claim  to  the  respect  and  confidence,  of  the 
government  and  the  people.  It  is  in  the  kingdom  of 
Christ,  as  in  the  kingdoms  of  the  world. 

XLVI. 

We  have  lost  all  faith  in  missions  to  the  Jews,  because 
they  have  been  for  centuries  and  centuries,  without  the 
Light  of  the  world.  The  candlestick  was  removed  from 
their  midst,  by  the  Messiah.  The  Gentiles  now  have  the 
sway;  and  the  Jewish  people  are  to  remain  as  they  are, 
until  the  fullness  of  the  time  allotted  to  the  Gentiles,  has 
been  fulfilled.  Paul,  as  if  in  corroboration  of  this  view, 
says  :  *'  that  blindness  in  part  has  happened  to  Israel  un- 
til the  fullness  of  the  Gentiles  be  come  in."  Therefore,  we 
say  no  one  can  expect  a  successful  effort  to  convert  the 
Jews.  It  is  true  that  if  we  go  into  Judea  and  Jerusalem, 
we  meet  a  great  many  Gentiles  traveling  between  impor- 
tant points,  and  these  may  fall  under  missionary  influence  ; 
but  to  go  into  Judea  and  Jerusalem  to  convert  the  Jews, 
would  be  a  hopeless  expenditure  of  time  and  labor.  They 
are  destined  to  continue  in  their  present  condition   until 


324  EXTRACTS  FROM  SERMONS. 

the  Gentiles  are  fully  evangelized,  and  brought  into  the 
enjoyment,  of  all  the  rights  and  immunities,  of  the  Mes" 
siah's  kingdom.  Up  to  this  time  the  Jews  will  remain  a 
scattered  people,  and  then  be  admitted  into  the  great  fam- 
ily of  the  redeemed.  These  matters  are  fully  developed 
by  the  Apostle  Paul,  and  are  well  worthy  to  be  studied 
and  remembered. 

XLVir. 

Blasphemy  against  the  Holy  Spirit,  consists  in  ascrib- 
ing to  demoniacal  influence,  what  is  usually  ascribed  to  the 
influence  of  the  Holy  Spirit.  This  demoniacal  power,  is 
taken  in  the  malam  partem  sense,  but  it  has  also  a  bonam 
partem  sense,  as  the  Romans  have  it.  Blasphemy,  may 
be  voluntary  or  involuntary.  The  verb  blaspheme  (noun 
blasphemy)  is  composed  of  two  Greek  words,  which  signify 
to  speak  against,  or  to  the  injury  of,  God.  Blasphemy  has 
an  appropriate  illustration  in  profane  swearing.  Men  ac- 
customed to  profane  swearing,  are  called  blasphemers — 
guilty  of  speaking  to  the  injury  and  disgrace  of  themselves, 
and  the  contempt  and  disdain  of  God.  But  blasphemy 
against  the  Holy  Spirit,  has  been  considered  a  subject  of 
great  moment,  and  the  reason  why,  is  worthy  of  especial 
notice.  We  have  blasphemy  against  the  Father,  against 
the  Son,  and  against  4he  Holy  Spirit.  The  special  subject 
of  unpardonable  sin,  is  connected  with  the  Holy  Spirit. 
And  why  blasphemy  against  the  latter  should  be  less  par- 
donable, than  against  the  Father  or  the  Son,  is  a  question 
for  consideration. 

We  have  three  revelations  of  Divinity.  First :  in  the 
Patriarchal  and  Jewish  institutions,  God  was  known  only 
as  Jehovah  Elohim.  It  was  possible  that  a  person  sinning 
against  Him,  might  be  pardoned  under  the  second  dispen- 
sation—the dispensation  of  the  Son — the  Incarnate  Word. 


EXTRACTS    FllOM    SKIUIONS.  325 

There  was  a  more  liberal  exercise  of  pardon  under  him, 
than  under  the  Jewish  Theocracy.  God  the  Father,  sent 
the  Son,  and  the  Son  sent  the  Holy  Spirit,  the  last  and 
crowning  manifestation  of  Divinity.  There  was  no  Medi- 
ator after  him,  and  blasphemy  against  him  was  therefore 
beyond  the  reach  of  pardon. 

The  sin  of  Wasphcmy  under  the  Theocracy,  might  be 
pardoned  under  the  merciCul  reign  of  the  Christocracy  ; 
and  the  blasphemer  under  the  Christocracy,  might  be  par- 
doned, saved,  and  sanctified,  through  the  Holy  Spirit ;  but 
beyond  this,  there  was  no  forgiveness — no  possible  pardon, 
in  harmony  with  justice,  honor,  and  divine  authority. 
Throughout  all  Christendom — Greek,  Roman,  and  Pro- 
testant— blasphemy  against  the  Holy  Spirit,  is  considered 
the  unpardonable  sin. 

XLVIII. 

A  Greek  Philosopher  said  there  were  three  great  ques- 
tions in  the  world:  first:  what  ami?  second:  whence 
come  I  ?  third  :  whither  go  I  ?  Ages  would  not  have  suf- 
ficed philosophy  to  answer  these  questions ;  but  happily 
for  us,  the  Bible  solves  them  all.  It  is  an  infallible  oracle, 
revealing  creation  and  every  thing  appertaining  to  man, 
from  Adam  and  Eve  in  Paradise,  down  to  the  last  scene, 
of  the  last  act,  in  the  drama  of  man's  eternal  existence. 

XLIX. 

"  All  in  all  " — omnipotent,  omnipresent,  everlasting. 
There  is  a  sublime  significance  in  these  words.  How 
much  eloquence  they  possess  !  A  splendid  oracle  in  three 
monosyllables  !  In  all  power,  in  aU  space,  in  all  time,  the 
first  and  the  last,  the  Al})ha  and  Omega  !  No  man  has 
scaled  the  hights,  or  fathomed  the  depths  of  this  sublime 
idea. 


326  EXTRACTS   FROxM    SERMONS. 

L. 

It  is  perfectly  natural  for  man  to  think.  We  think  a 
great  deal ;  but  many  of  our  thoughts  are  very  shallow. 
We  think  more  of  the  outward  man,  than  of  the  inner  or 
innermost  man.  Knowing  as  ^Ye  do,  that  the  outward  man 
is  always  changing,  that  man  wears  out  a  house  of  flesh 
every  seven  years  of  his  life,  and  that  the  innermost  man 
is  unchangable,  immortal,  we  can  have  no  excuse  for  think- 
ing or  acting  thus  unwisely. 

LI. 

God  is  said  to  inhabit  eternity.  Yet  he  sustains  and 
preserves  all  things  by  his  will.  We  talk  of  mechanical 
and  other  powers,  but  there  is  no  power  in  the  grand  and 
various  machinery  of  the  universe,  but  the  absolute  will — 
the  will  of  Jehovah.  This  will  moves  all  things.  It  was 
the  motive  power  of  the  first  fiat,  and  will  be  of  the  final 
doom  of  earth  and  its  tenantries. 

LII. 

The  ultimate  end  of  all  true  philosophy  is  to  teach  man 
two  lessons — himself  and  his  Creator. 

LIII. 

The  richest  men  I  have  ever  known,  have  become  such 
by  giving.  The  more  knowledge  we  give — the  more  wis- 
dom we  impart  to  the  wise,  and  understanding  to  the  fool- 
ish, the  more  we  have. 

LIV. 

God  makes  men  happy,  in  proportion  to  their  work.     In 
the  precise  ratio  of  our  progress  in   honorable  labor  will 
we  grow  in  true  happiness;  and  the  converse  of  this  prop 
osition  is  equally  true. 


EXTRACTS    FROiM    SERMONS.  327 

LV. 

To  be  instrumental,  in  the  salvation  of  one  human  soul, 
is  a  greater  achievement,  than  that  of  the  Macedonian 
chief,  ^vho  conquered  the  world,  and  then  wept  that  the 
field  of  his  ambition  was  exhausted.  How  wretched  is 
that  man,  who  sets  his  heart  upon  that  which  ceases  to  be. 
If  universal  experience  had  not  proved  it,  reason  would 
teach  that  the  perishing  things  of  time  and  sense  could 
not  in  the  nature  of  things,  satisfy  the  eternal  spirit  of 
man. 

LVI. 

Christianity  is  the  only  lever  that  lifts  man  from  earth 
to  the  temple  of  the  Great  Jehovah,  where  there  is  no  sor- 
row— no  sadness — not  a  hope  disappointed,  nor  a  wish  un- 
gratified. 

LVII. 

Those  who  refuse  to  come  to  Christ  will  be  banished 
into  eternal  darkness — whose  blackness  shall  never  be 
dispelled  by  a  single  ray  of  hope.  Can  there  be  any  thing 
more  awful  to  contemplate,  than  tomb-like,  total  darkness — 
and  that  forever?  It  is  spoken  of  in  the  Bible  as  outer 
darkness.  Assuredly,  my  friends,  there  is  a  darkness,  in- 
finitely horrible,  as  there  is  a  light  superbly  sublime. 

LVIII. 

A  mystery  is  not  necessarily  an  incomprehensible  thing. 
It  is  something  we  do  not  know — a  secret.  The  revelation 
of  the  secret,  annihilates  the  mystery,  as  it  then  ceases  to 
be  an  unknown  thing. 

LIX. 

From  the  time  Protestantism,  burst  asunder  the  bonds 
of  8U}}er8tition  and  ecclesiastical  tyranny,  it  has  exerted 
a  vitalizing,  energizing  power,  and  an  elevating,  refining 


328  EXTRACTS  FROM  SERMONS. 

influence,  over  every  mind  coming  within  the  scope  of  its 
influence. 

LX. 

A  man  may  be  king  of  nations — he  may  be  the  leader 
of  legions.  Yet,  if  he  fail  to  control  himself,  his  greatness 
sinks  into  insignificance  beside  the  true  greatness,  the 
moral  heroism  of  him,  who  in  all  cases  governs  his  pas- 
sions, and  holds  himself  in  subjection  to  reason,  as  taught 
by  religion. 

LXI. 

Death !  There  is  nothing  more  terrible !  It  is  so  by  the 
constitution  of  man's  iiature.  Of  all  the  thoughts,  that 
force  themselves  upon  man's  attention,  not  one  is  less  wel- 
come, not  one  is  more  repugnant  to  his  feelings.  It  is 
terrible  in  itself — it  is  still  more  so  as  the  wages  of  sin. 
Yes !  it  was  sin  that  brought  desolation  and  ruin  into  Par- 
adise, and  death  into  the  world.  It  is  sometimes  asked, 
why  did  God  create  so  much  of  life — of  germ  and  bud — 
of  bloom  and  beauty,  to  perish  and  decay?  This  is  a 
part  of  the  divine  typography.  Life  suggests  death — the 
inevitable  doom  of  every  denizen  of  earth;  but  death  and 
the  grave  have  yielded  up  the  sting  and  the  victory  to  Him 
who  rose  a  triumphant  Conqueror,  and  brought  life  and 
immortality  to  light. 

LXII. 

It  is  said,  the  sweetest  wine,  makes  the  sourest  vinegar, 
so  the  purest  and  holiest  of  all  feelings — religious  love, 
generates  the  bitterest  hatred,  between  rival  or  warring 
churches.  But  is  religion  in  fault?  Is  not  the  fault  in 
the  passionate  animalism,  the  depravity  of  fallen  man? 
We  pause — but  not  for  a  reply.  The  cause  of  such  a 
state  of  things,  is  in  the  alienated  feelings  of  man,  as  re- 


EXTRACTS  FROM  SERMONS.  329 

spects  God — the  devil  ruling  him  through  the  passions  of 
the  flesh. 

LXIII. 

As  we  rise  in  this  world  from  faith  to  faith  so  in  heaven, 
we  rise  from  glory  to  glory.  There  is  no  limit — no  ces- 
sation of  adoration  or  admiration,  in  the  glorification  oi 
God.  The  pleasure  will  grow  with  the  employment.  Our 
joy  will  increase  continually,  and  so  on  from  age  to  age 
throughout  the  cycles  of  a  boundless  future.  There  will 
be  more  true  happiness  in  every  succeeding  hour  of  the 
presence  and  dominion  of  the  Eternal  Father,  than  in  the 
perpetual  enjoyment  of  all  the  honors  and  emoluments 
within  the  gift  of  the.'mightiest  monarch,  that  ever  wore 
a  crown  or  held  a  scepter. 

LXIV. 

There  are  a  great  many  people  in  the  world,  who  want 
just  so  much  religion  as  will  keep  them  out  of  hell.  They 
belong  to  a  class,  who  never  realize  the  value  of  Chris- 
tianity, until  they  stand  face  to  face  with  the  king  of  ter- 
rors. They  studiously  watch  the  boundary  of  the  domin- 
ion of  him,  who  rules  in  the  kingdoms  of  this  world,  walk 
as  near  it  as  is  possible  with  safety  (in  their  judgment), 
but  carefully  avoid,  as  they  suppose,  coming  within  his 
jurisdiction.  They  want  every  thing  of  the  ivorld^  that 
ministers  to  the  pride,  or  panders  to  the  lusts,  of  sensuous 
man.  They  want  the  honors  and  emoluments,  which  the 
world  bestows  upon  those  who  flatter  and  serve  it,  and  of 
course  prefer  to  live  along  the  borders  of  that  kingdom, 
whose  native  products  are  adapted  to  their  tastes;  having 
recently  emigrated  from  it,  without  witlidrawing  their  af- 
fections, or  adopting  the  manners  and  customs  of  those, 

with  whom  they  are  nominally  associated.     Now,  interpret 

28 


330  EXTRACTS  FROM  SERMONS. 

the  actions  of  such  people,  and  they  say  as  plainly  as 
language  can  say  it,  "  I  am  very  much  afraid  of  hell,  and 
as  I  know  of  no  other  way  of  avoiding  it,  but  by  accept- 
ing the  religion  of  Jesus  Christ,  I  propose  to  accept  just 
so  much  of  it,  as  will  answer  my  purpose.  If  I  knew  of 
aify  other  way  of  reaching  the  same  end,  which  involved 
still  less  self-denial,  I  would  prefer  it;  but  as  I  do  not,  I 
must  keep  along  the  borders  of  Zion,  until  the  storms  of 
life  blow  hard,  and  then  retreat  to  the  interior,  and  claim 
the  security  of  those,  who  have  all  their  life  long,  dwelt 
in  the  very  presence  of  its  King,  ever  ready  to  do  His 
bidding." 

Alas !  for  those  who  reason  in  this 'way.  They  are  jeop- 
ardizing their  souls'  salvation  every  hour  of  such  a  life. 
They  are  in  the  blackness  of  darkness,  and  on  the  way  to 
eternal  perdition. 

LXV. 

God  gives  peace  to  man  through  righteousness.  Peace 
is  always  the  consequence  of  righteousness.  Paul  speaks 
of  "  the  peaceable  fruit  of  righteousness,''  which  is  freely 
accorded  to  just  and  righteous  men  and  nations.  There 
can  be  no  real  peace  in  the  world,  except  through  right- 
eousness—  the  grand  source  from  which  all  happiness 
springs. 

LXVI. 

This  earth  will  be  consumed  by  fire,  and  there  will  be 
new  heavens,  and  a  new  earth.  Then  there  will  be  no  sea. 
The  very  nature  of  water  is  such,  that  it  may  be  decom- 
posed and  burned;  consequently,  the  broad  Atlantic  and 
the  mighty  Pacific  Oceans,  with  all  the  minor  seas  and 
lakes  and  rivers,  will  become  so  many  depots  of  combusti- 
ble matter.  These,  with  the  moisture  of  the  atmosphere 
(forty-five  miles  high),  and  of  the  interior  of  the  earth, 


EXTRACTS  FROM  SERMONS.  331 

together  with  its  internal  fires,  will  make  short  work  of 
our  little  planet  and  its  various  tenantries. 

LXVII. 

It  is  remarkable  that  the  subject  of  religion  per  se, 
should  be  so  carefully  considered  by  pulpit  orators  and 
others,  all  over  Christendom,  and  the  Scriptures  ran- 
sacked from  beginning  to  end,  to  find  an  answer  to  the 
question,  "  What  is  it  ?  "  Now,  the  Apostle  James,  whose 
style  is  remarkable,  for  its  perspicuity  and  directness,  says 
to  his  beloved  brethren :  that  "  pure  religion,  and  undefiled 
before  God  the  Father,  is  this,  to  visit  the  fatherless  and 
widows  in  their  affliction,  and  keep  himself  unspotted 
from  the  w^orld."  This  definition,  happy  as  it  is,  presents 
a  fine  example  of  metonomy — the  putting  of  the  eff'ect  for 
the  cause. 

LXVIII. 

The  moral  government  of  God  is  neither  more  nor  less, 
than  a  government  of  motives.  It  is  not,  however,  a  gov- 
ernment of  motives,  developed  through  the  physical  na- 
ture of  man,  whereby  he  is  involuntarily  forced  to  act. 
But  it  is,  in  the  highest  sense  of  the  term,  a  free  govern- 
ment. 

We  sometimes  speak  of  man  as  being  a  free  moral 
agent.  Why  is  he  so  ?  It  is  because  he  is  treated  as 
such.  Any  one  possessing  the  power  and  the  privilege  of 
acting  in  harmony  with  the  dictates  and  conclusions  of  a 
sane   understanding,  is   to   be  regarded  as  a  free  moral 

agent. 

LXIX. 

Christ  taught  his  disciples  a  form  of  prayer.  His  dis- 
ciples said  to  him,  "Lord,  teach  us  to  pray,  as  John  also 
taught  his  disciples;   and  Christ  said  unto  them :  When 


332  EXTRACTS    FROxM    SERMONS. 

ye  pray  suy,  Our  Father  which  art  in  heaven,  hallowed 
be  thy  name.  Thy  kingdom  come,  Thy  will  be  done,  as 
in  heaven  so  in  earth." 

It  was  very  natural  that  they,  whom  Christ  commis- 
sioned as  embassadors,  to  promulge  the  principles  and 
advent  of  the  approaching  reign  or  kingdom,  should  ask 
for  instructions  as  to  what  to  proclaim,  and  how  to  pray. 
The  representative  of  a  president  or  king,  when  commis- 
sioned to  execute  business  of  state,  receives  general  or 
special  instructions,  with  reference  to  his  mission.  In  the 
case  now  referred  to,  we  hear  the  King  of  kings,  direct- 
ing his  subjects  how  to  pray,  and  what  to  pray  for.  He 
teaches  them  to  say,  "  Thy  kingdom  come ; "  or,  when 
properly  translated,  "  Thy  reign  come ;  "  and  this  phrase, 
as  constituting  an  important  part  of  the  prayer  dictated 
by  Christ  to  his  disciples,  is  worthy  of  special  notice. 

In  the  first  place,  it  is  not  to  be  understood  that  the 
kingdom  was  to  move.  The  reign  of  God  was  to  be  in- 
augurated— established  on  earth.  We  speak  of  the  ad- 
ministration of  a  new  president,  or  the  reign  of  a  new 
king,  as  coming  or  approaching ;  before  the  former  is  in- 
augurated or  the  latter  crowned.  Great  changes  in  civil 
and  earthly  governments,  are  expected,  and  even  prayed 
for.  The  same  is  true  in  regard  to  ecclesiastical  govern- 
ments. But  when  the  new  administration  begins,  or  the 
new  king  is  crowned,  we  cease  to  speak  of  it  as  coming, 
or  pray  for  it  as  wished  for. 

At  the  time  Christ  taught  his  disciples  to  pray,  he  was 
himself  preaching  to  the  people,  saying,  Reform,  for  the 
kingdom  of  heaven  approaches.  He  dictated  what  is 
called  the  Lord's  Prayer,  as  a  model  for  their  use,  to  be 
repeated  until  the  inauguration  of  the  reign  of  Christ. 
That  glorious  reign  began  on  the  day  of  Pentecost ;    and 


EXTRACTS  FROM  SERMONS.  833 

inasmuch  as  the  kingdom  of  Heaven  has  commenced — 
the  reign  of  heaven  has  come,  what  propriety,  we  ask,  is 
there,  in  repeating  and  emphasizing,  in  our  use  of  the 
Lord's  Player  the  words,  "Thy  kingdom  come?"  What 
does  it  avail  to  say,  "Thy  reign  come,"  when  the  dispensa- 
tion referred  to,  has  already  commenced?  Nevertheless, 
the  Lord's  Prayer  is  repeated,  six  or  seven  times  in  one 
day's  worship,  in  the  Church  of  Rome  and  the  Church  of 
England;  and  we  even  hear  it  repeated  frequently,  in  the 
worship  of  the  Protestant  Churches  in  the  Old  and  New 
Worlds,  just  as  if  it  was  of  special  obligation  upon 
churches  and  individuals,  because  of  the  authority  which 
dictated  it — although  under  a  difterent  dispensation.  It 
is  strange  how  authority,  or  even  custom,  will  tyrannize 
over  the  understandings  of  men.  Let  it  be  remembered 
that  there  was  no  mediation,  no  Mediator  when  Christ 
gave  this  form  of  prayer,  which  doubtless  the  Apostles 
and  seventy  disciples  used,  all  over  Judea,  until  the  king- 
dom prayed  for — the  reign  of  Christ — did  come.* 

LXX. 

The  Greek  words  for  repent  and  reform  are  quite  dif- 
ferent in  form  and  distinct  in  signification. f  Some  persons 
repent  from  fear  touching  the  consequences  of  their  actions, 
without  change  of  practice,  or  future  intent  or  purpose. 

*  Doubtless  Mr.  Campbell  is  right  in  saying  the  "kingdom  "  here 
refers  to  the  reign  of  Christ,  which  was  then  near  at  hand.  But  the 
prayer  is  now  used  in  reference  to  the  fullness  of  the  kingdom,  con- 
templated in  the  Millenium.  V/hether  it  can  be  lawfully  so  appro- 
priated is  a  question  ;  but  this  ia  certainly  the  meaning  of  those  who 
use  the  style  to  which  Mr.  C.  objects.  M. 

f  From  meiamelomai  and  metanoeo 


334  EXTRACTS  FROM  SERMONS.   ' 

We  are  not  only  required  to  repent,  but  are  called  upon 
by  the  Great  Teacher  to  reform.  There  has  been  an  al- 
most interminable  war  of  words,  about  the  true  meaning 
of  the  word  repent ;  and  this  conflict  of  ideas  or  opinions, 
as  waged  by  the  press  and  pulpit,  all  over  Christendom, 
has  originated  and  continued,  in  the  want  of  definiteness 
and  distinctness  in  regard  to  the  signification  of  the  terms 
of  which  we  are  now  speaking.  A  man  may  be  very  sorry 
for  his  past  conduct — may  repent  and  hang  himself  as  Ju- 
das did,  but  there  is  no  reformation,  unless  he  changes  the 
whole  course  and  purpose  of  his  life.  The  words  repent 
and  reform,  ought  to  be  clearly  defined,  in  their  verbal  and 
substantial  sense. 

With  the  word  repent  (and  the  meaning  of  it)  we  gen- 
erally associate  convert  or  baptize.  The  word  turn,  as 
used  with  us,  is  equivalent  to  the  term  "  convert."  To  a 
man  going  in  a  certain  direction  we  may  say,  turn  sir,  you 
are  going  into  danger — into  the  pit — turn  to  the  right ! 
Here  we  have  an  illustration  of  the  working  of  "  convert '' 
as  tantamount  to  turn.  Hence,  all  that  family  of  words 
indicates  the  termination  of  one  course  and  the  beginning 
of  another  and  a  better  one. 

This  thing  of  being  sorry,  the  fact  of  grief  or  compunc- 
tion of  conscience,  for  thought  or  deed,  never  does  any 
good,  unless  it  lead  us  out  of  the  state  or  practice  of  sin, 
into  one  of  righteousness — or  in  other  words  changes  our 
life  for  the  better.  The  words  repent  and  reform  are  as 
distinct,  one  from  the  other,  as  the  sun  and  moon.  For 
although  the  latter  are  both  luminaries,  there  is  a  wonderful 
difi'erence  in  their  relations  to  and  efi'ects  upon  nature. 


EXTRACTS    FROM    SKllMONS.  335 

Lxxr. 
There  is  no  theory  in  the  teachings  of  Christ.  The  idea 
that  there  is,  is  a  delusion  which  has  broken  the  church 
into  fragments.  There  are  various  theories  and  specuhi- 
tions  of  men,  called  orthodoxy  or  heterodoxy  ;  according 
to  the  stand-point  from  which  they  are  estimated.  Now  we 
presume  to  say,  that  the  Devil  is  as  orthodox  as  any  angel 
in  Heaven,  and  there  is  not  an  oracle  in  the  Bible,  which 
his  Satanic  Majesty  does  not  perfectly  understand,  so  far 
as  theory  is  concerned.  But  the  Devil,  nor  theories, 
never  saved  any  one. 

LXXII. 

We  must  stoop  if  we  would  rise — submit  if  we  would 
conquer.  We  must  rule  our  stubborn  wills  to  the  standard 
of  right,  and  subdue  our  rebellious  passions  into  obedience, 
then  say  to  them, "  hitherto  and  no  farther."  Christ,  through 
his  submission,  is  crowned  with  glory  in  Heaven  and  is 
the  Ruling  Autocrat  of  the  universe. 

LXXIII. 

There  are  a  great  many  men  in  the  world,  called  Deists, 
professing  to  be  very  devout,  who  refuse  to  recognize  the 
Mediator.  Now  the  very  essence  of  Christianity  consists 
in  the  recognition  and  acknowledgment,  of  our  glorious 
High  Priest — our  precious  Saviour  and  Mediator.  There 
is  no  other  Mediator — or  medium — by  or  through  which, 
man's  prayer  can  reach  the  throne  of  the  Universe. 
Hence,  speaking  after  the  manner  of  men,  we  assert,  that 
the  Deist's  prayer  can  not  be  heard  or  recognized  in  Heaven. 
Does  not  Christ  say  expressly,  "  I  am  the  way,  the  truth 
and  the  life  ;  no  man  cometh  unto  the  Father,  but  by  me  ?" 
No  man  is  presumed  to  directly  address  God  the  Father  by 
prayer ;  or  if  he  does,  he  shows  that  he  does  not  under- 


336  EXTRACTS  FROM  SERMONS. 

stand  or  appreciate  tlie  teaeliing  of  tlie  Mediatprial  sys- 
tem of  Christ.  There  is  no  access  to  the  Fiither,  except 
tlirough  tlie  Son,  hence,  we  say  the  prayers  of  the  Deist 
can  not  be  heard,  and  he  wlio  in  his  petitions  refuses  to 
recognize  the  rights  of  Christ  is  an  imposter. 

The  doctrine  of  the  Deist  would  annul  the  law  of  the 
Pentateuch,  for  it  denies  the  fact  that  the  Jews  were  heard 
through  the  mediation  or  intercession  of  Moses,  or  through 
Aaron  their  High  Priest,  although  when  he  appeared  be- 
fore the  mercy  seat,  he  bore  the  names  of  the  tw^elve  tribes 
engraven  upon  his  breast-plate.  In  like  manner,  in  the 
Christian  dispensation,  the  people  of  God  are  heard  through 
Christ — the  Annointed  Son  of  God  and  our  High  Priest — 
the  High  Priest  of  the  Christian  dispensation,  who  has  the 
names  of  his  followers  engraven  upon  his  heart.  He 
needs  no  tablet — he  wears  upon  his  heart,  the  names  of 
those  who  were  purchased  by  his  blood.  This  in  itself,  is 
a  grand  inducement  to  prayer,  and  a  guarantee  that  our 
prayers  will  be  heard  and  answered,  by  our  Father  which 
art  in  Heaven. 

LXXIV. 

Why  was  Peter  given  more  than  one  key,  or  w^hy  is  key 
in  the  plural  number  ?  is  a  question  often  and  properly 
propounded.  To  ask  why  there  were  two  keys  to  the 
Kingdom  of  Heaven  is  a  very  natural  inquiry.  We  gene- 
rally associate  with  a  lock,  the  idea  of  a  single  key,  or  a 
key  and  its  duplicate.  Christ  having  complimented  and 
congratulated  Peter  upon  his  candor,  and  upon  his  having 
received  a  revelation  from  his  Father,  not  only  announces, 
that  "  upon  this  rock  I  will  build  my  church,"  but  says  to 
Peter,  "  I  will  give  unto  thee,  the  keys  of  the  Kingdom 
of  Heaven."  Here  we  have  the  plural  form  of  the  word 
*'  key  "  associated  with  "  kingdom  "  in  the  singular.   Now, 


EXTRACTS  FROM  SERMOXS.  837 

it  is  we  believe  admissible,  upon  the  ground  of  reason  and 
probability,  for  us  to  affirm,  that  this  idea  of  a  plurality  or 
duality  of  keys,  originated  and  became  established  in  lite- 
rature, in  and  through  the  customs  and  manners  of  society 
— that  this  duality  grew  out  of  the  conditions  of  humanity. 

Before,  and  at  the  time,  the  expression  "  keys  of  the 
kingdom  "  occurred,  there  were  two  distinct  classifications 
of  the  human  family — there  were  two  principal  and  essen- 
tially different  classes  of  mankind.  One  was  marked  and 
identified  in  the  flesh,  and  for  certain  sufficient  reasons, 
were  constituted  an  elect  nation,  and  made  the  special  de- 
positories of  the  oracles  of  God.  Are  we  not  told  that  He 
sheweth  his  word  unto  Jacob,  his  statutes  and  his  judg- 
ments unto  Israel  ?  He  hath  not  dealt  so  with  any  nation, 
and  as  for  his  judgments,  they  have  not  known  them." 
Other  nations  have  not  known  the  God  of  Jacob,  of  Isaac, 
of  Abraham,  nor  his  statutes  and  judgments. 

The  Jews  in  their  pride,  and  high  estimate  of  their  own 
superior  understanding,  and  character,  used  to  consider, 
and  treat  the  Gentiles  as  an  inferior,  and  unimportant  peo- 
ple. 

It  was  a  matter  of  astonishment  to  the  pupils  of  Christ, 
that  he  should  speak  of,  or  refer  to,  the  Gentiles  and  Pa- 
gans, with  their  idols  and  worship,  and  even  when  they 
had  been  with  the  Master  two  or  three  years,  they  were  at 
a  loss  to  know,  why  Christ  should  notice  the  nations  out- 
side of  the  Jewish  fold.  They  manifested  a  great  deal  of 
spiritual  pride  in  that  respect.  They  looked  down  upon 
the  Gentiles  with  sovereign  contempt.  The  Jews  were  not 
allowed  to  eat  with  them,  disdained  to  associate  with  them, 
and  seemed  to  believe  that  they  could  not  touch  a  Gentile, 
without  being  polluted.  Thus  we  may  perceive  and  under- 
stand, how  unnatural  it  appeared,  and  how  difficult  it  must 
29 


33s  EXTRACTS  FROM  SERMONS. 

have  been,  for  Peter  to  reconcile  himself  to  the  idea  of 
going  out  to  preach  to  the  Gentiles,  when  he  was  commis- 
sioned with  the  second  key.  For  the  Jews  to  receive  the 
Gentiles  into  full  fellowship,  treating  them  as  brethren, 
was  one  of  the  greatest  revolutions  ever  witnessed  or  ex- 
perienced by  any  people  of  any  age.  Peter  had  to  be 
specially  educated  and  commissioned  to  bring  about  this 
result.  We  read  of  doors  consisting  of  leaves,  and  it  is 
sometimes  beautifully  pictured  in  history,  that  the  gates 
of  Heaven  are  composed  of  two  leaves — one  to  open  to  the 
right,  the  other  to  the  left — for  the  entrance  of  Jews  and 
Gentiles  respectively.  Hence,  it  is  an  apposite  figure  of 
speech,  to  say  that  one  of  the  keys,  was  to  open  the  leaf 
for  Jews,  and  the  other  to  unlock  the  leaf  for  the  Gentiles. 
Thus  we  have  an  application  of  Christ's  promise  to  Peter, 
that  he  should  receive  "  the  keys  of  the  Kingdom  of 
Heaven." 

LXXV. 

"  The  sound  of  many  waters  "  is  the  most  awe-inspiring 
sound  heard  by  mortal  ears.  The  thunders  of  heaven 
startle  for  a  moment,  but  the  water's  everlasting,  unchang- 
able  roar  holds  man  in  silent  subjection  to  its  resistless 
power — its  sublime  music.  The  tremendous  cataracts  of 
earth  never  tire,  they  seem  almost  to  paralyze  the  power 
of  speech,  while  they  fill  the  soul  of  man  with  the  highest 
conceptions  of  the  power  and  grandeur  of  their  Author. 
Thus  it  is,  that  God  has  made  the  wonders  of  the  universe 
the  s}^mbols  of  his  power,  or  the  revelators  of  his  goodness. 

LXXVI. 

There  is  a  volume  of  meaning  and  feeling  in  the  proper 
use  of  the  two  words  of  the  Lord's  prayer,  "  Our  Father." 


EXTRACTS  FROM  SERMONS.  330 

It  is  not  merely  our  God — our  Creator,  but  our  Father.* 
There  is  notliing  in  the  sublime  imagery,  of  human  speecli, 
in  all  the  fine  sayings  or  splendid  conceptions  of  man,  that 
can  compare  with  the  pathetic  significance  of  these  two 
words  as  tauglit  to  man  by  the  Son  of  God.  The  Jews 
crucified  Him  for  calling  Himself  the  Son  of  God,  but  He 
freely  shares  the  honor,  with  the  fallen  sons  of  men,  and 
thus  recognizes  the  brotherhood  of  man  as  joint  heirs  of 
the  glory  that  shall  be  revealed. 

Lxxvir. 
We  find  variety  in  all  the  spheres  of  life.  Why  is  this? 
It  is  designed  unquestionably  to  minister  to  the  enjoyment, 
the  happiness  of  man.  There  is  no  one  thing  that  con- 
tains all  things,  yet  there  is  one  being  who  in  the  dignity 
and  grandeur  of  His  entire  nature,  may  be  said  to  com- 
prehend the  universe.  That  person  is  Christ,  in  whom  are 
all  the  elements  of  humanity  and  divinity.  He  is  the  per- 
fect representation  of  the  goodness  and  glory  of  God,  and 
the  grand  central  idea  of  humanity. 

LXXVIII. 

Man,  in  appoximation,  and  Messiah,  in  His  entirety,  con- 
stitute a  similitude  of  God.  Christ  may  be  said  to  be  a 
perfect  representation  of  God.  "He  is  holy,  harmless, 
uudefiled,  separate  from  sinners,  and  made  higher  than  the 
heavens;  who  needeth  not  daily,  as  those  high  priests,  to 
ofi"er  up  sacrifice,  first  for  his  own  sins,  and  then  for  the 
peoples',  for  tliis  he  did  once,  when  He  offered  up  Himself." 


*  This  is  a  New  Testament  revelation.  Under  the  former  tlispen- 
dations,  God  was  known  as  the  "Lord  of  hosts,"  the  "God  of  bat- 
tles," etc.,  but  under  the  Christian  dispensation,  He  is  known  by  the 
endearing  appellation  of  "Father."  M. 


340  EXTRACTS  FROM  SERMONS. 

Yes!  Christ  was  pure,' just  and  lioly  as  His  Father  in 
lieaveu,  being  so  from  His  first  breath  to  His  hist  on  earth. 
We  liave  reason  to  rejoice,  tlierefore,  in  being  under  such 
a  Glorious  Ruler,  who  combines,  in  His  authority,  the  leg- 
islative, the  executive  and  judicial,  and  all  the  crowning 
and  sublime  capacities  of  divinity,  in  the  recovery  and 
redemption  of  man. 

LXXIX. 

What  a  wonderfully  benevolent,  mediatorial  interpo- 
sition, is  portrayed  in  the  term  Gospel.  No  Gospel  was 
ever  preached  to  fallen  angels.  There  never  was  an  invi- 
tation extended  to  one  of  that  class  who  rebeled  against 
God.  They  were  cast  out  forever,  into  that  darkness  and 
misery — the  abode  of  rebels  and  sinners — without  and  be- 
yond the  heaven  of  eternal  happiness. 

LXXX. 

No  man  has  ever  suggested  an  improvement  to  the  par- 
ables of  the  Saviour.  Like  the  fables  of  iEsop  they  were 
designed  to  impart  knowledge  to  mankind,  and  they  are 
the  wisest  exhibitions  of  literature  in  the  world.  In  the 
parables,  we  have  a  perfect  portraiture  of  man.  Every 
thing  is  marked  out,  as  large  as  life — no  more,  no  less;  and 
they  stand  in  the  precise  attitude  that  their  ideas  are  to 
be  imprinted,  upon  the  understanding  and  conscience  of 
man. 

LXXXI. 

Think  if  you  can — summon  before  your  mental  vision, 
the  terrible  revelation  of  our  lives  on  the  day  of  judgment! 
Yet,  we  see  man  playing  the  very  pranks  of  childhood, 
upon  the  brink  of  endless  perdition — loitering  with  abso- 
lute carelessness  upon  the  verge  of  the  fathomless  abyss. 


EXTRACTS    FROM    SERiMONS.  341 

He  regards  not  the  outstretched  arm  of  Jehovali,  he  turns 
a  deaf  car  to  the  sweet  invitations  of  Him,  who  died  to  re- 
deem him — he  turns  away  from  the  overtures  of  divine 
mercy,  and  regards  the  dictates  of  folly,  and  the  suggestions 
of  caprice,  more  than  he  does  the  revelations  of  the  Infinite 
Mind.  He  follows  the  allurements  of  sin,  panders  to  the 
pride  of  life  and  the  lusts  of  the  flesh — nay,  willingly  and 
willfully  offers  himself  a  sacrifice  to  sin,  upon  the  altar 
of  human  passion.  All  these  things  and  more  will  stain 
the  fadeless  record  of  those,  who  run  from  the  kingdom, 
and  refuse  the  invitations  of  the  Father,  through  His  Son 
Jesus  Christ. 

Lxxxir. 
It  has  been  said,  that  the  sun  never  rises  nor  sets,  with- 
out shining  upon  a  Jew.  Yet,  this  monumental  people, 
still  numbering  millions,  practice  circumcision  to  a  greater 
or  less  extent,  throughout  the  world.  The  Jew,  however, 
is  perfectly  passive  under  the  operation  of  circumcision, 
which  ceased  to  be  a  divine  institution,  after  the  circum- 
cision of  Jesus  of  Nazareth.  He  was  cut  off — a  beautiful 
application  of  the  term,  indicating  that  he  was  separated. 
The  Jews  themselves  are  guilty  of  the  trial,  condemnation, 
and  crucifixion  of  the  Saviour.  It  is  true  that  Roman 
soldiers,  were  employed  to  execute  their  malice,  but  this 
does  not  relieve  the  Jews  from  the  infamy  of  the  act,  as 
the  soldiers  were  mere  instruments  in  their  hands,  for  the 
the  accomplishment  of  a  purpose,  deliberately  planned 
and  cruelly  executed. 

The  practice  of  circumcision  as  a  divine  ordinance,  was 
obligatory  upon  the  Jewish  people,  until  Christ  came  into 
the  world,  since  which  time  it  has  been  practiced  as  a 
national  rite  or  distinction.  But  it  is  no  longer  a  duty. 
If  a  Jew  was  converted  to  Christianity  during   the  Apos- 


342  EXTRACTS    rilOM    SEILMUNS. 

tolic  age,  he  was  baptized  whether  he  had  been  circumcised 
or  not.  We  consider  circumcision,  a  supernatural  com- 
memoration, of  the  covenant  in  the  flesh,  pertaining  to  the 
posterity  of  Abraham,  whereby  the  separation  from  God's 
people  from  the  children  of  this  world,  was  admirably 
typified. 

LXXXIII. 

The  original  word,  of  which  righteousness  is  a  transla- 
tion, is  one  of  the  most  comprehensive  in  the  Hebrew 
language,  or  indeed  in  universal  language.  It  is  not 
Justice  nor  Mercy.  Righteousness  and  Justice  are  not 
the  same,  as  is  sometimes  supposed.  Justice  strikes  us 
as  a  very  stern  matter,  Avhile  Mercy  is  subdued  and  tear- 
ful. It  sees  the  guilt  of  sin  as  clearly  as  Justice  does; 
but  it  pities  the  sinner,  which  Justice  does  not.  In  the 
Bible  sense,  we  consider  this  word  as  very  important — 
wonderfully  and  peculiarly  significant.  It  is  a  sort  of 
comminMino:  of  the  attributes  throuo;h  which  we  love  to 
look  at  God  —  Truth,  Goodness,  Justice,  and  Mercy. 
Omniscience,  omnipotence,  and  omnipresence  can  not  be 
regarded  as  lovely  in  their  nature.  They  are  beautiful 
and  potent  words — grand  and  awful  in  significance,  but 
there  is  no  attraction  in  them. 

Man's  heart  yearns  for,  and  must  have  words — signs 
of  ideas — significant  of  something  that  calls  forth  his 
love  and  devotion ;  the  exercise  of  which  is  calculated  to 
bring  him  to  a  truthful  appreciation  of  the  attributes  and 
character  of  God,  "  Our  Father  in  Heaven,"  as  Jesus 
taught  us  to  call  him — and  to  love  him  with  all  our  hearty 
and  all  our  strength,  and  all  our  mind.  Righteousness 
combines,  in  an  eminent  degree,  the  lovable  attributes  of 
Jehovah. 


EXTKACTS   FROM   SERMONS.  848 

LXXXIV. 

Adam  was  a  representative  man — his  position  Avas  truly 
and  awfully  responsible.  All  humanity  was,  at  one  time, 
in  one  personality.  Christ,  as  spiritually  representative, 
stands  precisely  a  second  Adam.  He  represents  those 
who  are  begotten  in  him,  as  Adam  did  those  who  were 
begotten  of  him — his  descendants  in  the  flesh. 

LXXXV. 

Among  the  most  important  ecclesiastical  documents  are 
the  two  oracles,  which  we  sometimes  denominate  the  ker- 
nel of  Christianity — the  Epistles  of  Paul  to  the  Romans 
and  to  the  Hebrews.  They  contain  the  most  comprehen- 
sive and  complete  exposition  of  all  that  enters  into  Chris- 
tian faith  and  worship,  ever  spoken  or  written. 

LXXXVI. 

I  beg  you  to  remember,  that  Piety  does  not  consist  in 
words,  nor  in  the  forms  and  ceremonies  of  human  wor- 
ship. What  is  Piety  ?  We  understand  it  to  comprehend 
devotion  of  spirit,  devout  gratitude  and  unaffected  adora- 
tion and  admiration  of  soul  toward  God,  "for  that  is  good 
and  acceptable  before  God." 

LXXXVII. 

We  thank  God,  that  we  have  Adam  second,  as  we  had 
Adam  first.  Adam  first  was  so  called  because  he  was 
made  of  red  earth.  God  breathed  into  his  nostrils  the 
the  spirit — set  the  waves  of  life  in  motion,  and  gave  him 
a  home  in  Paradise.  But  in  all  his  happiness,  he  fell 
from  grace — lost  his  crown — the  glory  of  God  departed 
from  him.  Adam  second,  was  begotten  of  the  spirit,  born 
in  a  stable,  cradled  in  a  manger,  and  died  on  the  cross. 


344  EXTKACrS  FKUM  SERMONS. 

The  first  Adam,  lost  Paradise,  and  cursed  the  world.  The 
second  Adam,  redeemed  and  blessed  the  world.  Great, 
however — and  awfully  so — as  was  the  loss,  it  sinks  into 
utter  insignificance,  when  compared  with  the  sublimity  of 
that  eternal  redemption,  consummated  in  and  through  the 
second  Adam,  our  Lord  and  Saviour,  Jesus  Christ. 

LXXXVIII. 

If  we  look  at  the  Christian  institution  from  the  right 
stand-point,  we  shall  find  that  it  is  no  more  nor  less  than 
a  missionary  institution.  The  Christian  Church  was  es- 
tablished by  missionaries.  The  word  missionary  means 
sent — sent  on  an  errand,  which  we  call  a  mission.  We 
read  in  the  Bible  of  God  and  Angels.  Is  the  word  angel 
a  personal  or  official  name  ?  It  certainly  is  not  a  person- 
al appeHation,  and  never  was  applied,  as  a  proper  and  ap- 
propriate name,  to  any  person,  and  can  not  be,  in  the  na- 
ture of  things.  An  angel  then,  is  a  missionary — a  mes- 
senger;  and  a  missionary  is  an  angel.  The  universe  has 
been,  is  now,  and  always  will  be,  filled  with  angelic  oper- 
ants and  co-operants,  with  the  Spirit  of  God  in  dissem- 
inating the  truths  and  blessings  of  religion.* 

LXXXIX. 
Christ  taught,  and  exemplified  in  his  practice,  that  it 
was  more  pleasing  to  give  than  to  receive ;  but  the  miser 
says,  by  his  action,  that  it  is  more  pleasing  to  receive 
than  to  give.  The  man  who  gives  is  twice  blessed — 
i7i  the  act  and  /or  the  act. 

*  The  reader  will  observe  that  most  of  tlie  extracts  are  of  a  didac- 
tic cliaracter.  This  was  almost  invariably  Mr.  C.'s  metliod  in  the 
Bethany  pulpit.  His  audience  was  largely  made  up  of  the  students 
of  the  college;  and  consequently  he  carried  into  the  pulpit  much  ol 
the  lecture  style.  M. 


EXTRACTS  FROxM  SERMONS.  346 

XC. 

It  is  a  deplorable  folly,  that  many  professing  Christians, 

are  continually  fighting  about  this  dogma  or  theory,  and 
that  speculation  in  regard  to  Christianity.  The  strife  of 
various  denominations,  over  the  orthodoxy  of  their  written 
creeds,  resembles  in  a  great  degree,  the  quarrels  of  chil- 
dren, over  their  toys  and  plaj -things.  They  Avould  do  well 
to  remember,  that  the  acknowledgment  of  a  good  rule,  is 
quite  a  different  thing  from  the  practice  of  it. 

xcr. 
When  we  speak  of  our  Father  in  Heaven,  we  should 
never  forget,  that  it  is  through  his  Son  Jesus,  the  Beloved, 
that  we  properly  approach  him.  The  Son  has  all  author- 
ity in  the  universe  :  for  has  not  God  made  him  King  of 
kings  and  Lord  of  lords— the  Way,  the  Truth,  and  the 
Life  and  our  Judge  at  the  last  great  day  ?  God  the  Father 
will  not  judge  the  world — and  we  speak  with  great  rev- 
erence when  we  say  so — although  the  Church  of  England 
and  the  Church  of  Scotland  too,  m.ake  God  in  person,  the 
final  judge  of  the  world.  It  must  be  because  they  have  not 
fully  realized  the  glorious  truth,  that  Christ  is  just  as  much 
the  grand  center  of  the  spiritual  universe,  as  the  sun  is  the 
center  of  the  solar  syste/n.  When  this  great  truth  is  fully 
understood,  it  must  necessarily  become  evident,  to  every 
sane  mind,  that  Christ,  by  whom  or  for  whom,  all  things 
were  created,  will  from  the  very  nature  and  condition  of 
things,  judge  the  world  and  then' resign  his  commission  to 
the  Father.  Having  done  this,  Christ  will  enter  with  his 
ransomed  children,  into  the  enjoyment  of  the  glorious  in- 
heritance, prepared  for  them  by  God  in  the  Heaven  of 
Heavens. 


346  EXTRACTS   FR02,I    SEKMONS. 

XCII. 

In  the  second  chapter  of  Paul's  Epistle  to  the  Hebrews, 
there  are  many  important  questions  propounded,  and  we 
desire  to  note  this  one  particularly  :  "  If  every  transgres- 
sion and  disobedience  received  a  just  recompense  of  reward, 
how  shall  we  escape,  if  we  neglect  so  great  salvation?" 
We  desire  to  make  a  true  and  important  distinction  in  re- 
ference to  this  passage.  The  question  may  be  regarded 
as  addressed  to  the  men  and  women  in  the  ChurcJi,  more 
particularly  than  to  those  Avho  are  out  of  the  Church.  All 
persons  out  of  the  Church,  despise  the  salvation  in  their 
hearts.  We  wish  to  be  explicit  in  the  use  of  forcible  terms. 
This  word  "  neglect "  is,  and  has  been,  greatly  abused.  A 
man  never  was,  and  never  can  be,  false  to  a  character  he 
never  possessed — in  other  words,  a  man  never  neglected  a 
trade  until  he  assumed  the  character  of  a  tradesman  or 
craftsman.  No  man  really  neglects  a  business,  with  which 
he  has  nothing  to  do.  We,  therefore,  desire  to  impress 
upon  the  minds  of  all,  that  this  remark  of  the  Apostle,  has 
particular  reference  to  those  who  have  entered  into  the 
Christian  Church — into  the  Congregation  of  the  Lord  ;  and 
in  reference  to  passing  over  the  threshold  into  the  King- 
dom, it  bankrupts  human  conception  to  attempt  to  give 
an  adequate  idea,  of  the  glory,  dignity  and  felicity,  real- 
ized upon  this  triumph  of  faith  and  piety,  over  unbelief  and 
alienation  of  heart. 

There  are  people — thousands  of  them  in  the  world — who 
pay  no  attention  whatever  to  religion.  Such  persons  can- 
not strictly  be  charged  with  neglecting,  what  they  never 
undertook  ;  but  their  conduct  amounts  to  no  more  nor  less, 
than  an  expression  of  contempt  for  the  calling  of  a  Chris- 
tian. Yet  every  man  possessed  of  sanity,  who  has  read  or 
heard  the  testimony  of  God  as  recorded  in  Holy  Writ — 


EXTRACTS    FROM    SERMON'S.  347 

has  weighed  it  in  tlie  scales  of  reason — must  be  compelled 
to  admit,  that  it  comes  not  from  the  mind  of  man,  but  from 
the  inspiration  of  God.  Alas  !  how  many  of  the  human 
family',  in  the  estrangenaent  of  their  hearts,  are  standing 
out  in  rebellion  to  God — yes  !  actually  defying  Omnipo- 
tence to  arms.  Plead  with  them — present  to  them  the  in- 
finite importance  of  submission  to  divine  authority — re- 
mind them  of  the  just  recompense  of  reward  for  every 
transgression  and  disobedience — and  the  result  is  absolute- 
ly wonderful — incomprehensible  !  They  will  treat  it  with 
far  more  disdain  than  they  would  an  invitation  to  engage 
in  folly,  or  even  in  crime,  provided  only  you  will  not  call 
it  crime.  They  reply  in  effect,  "  God  gave  me  passions 
and  appetites,  and  I  intend  to  indulge  them — to  follow  the 
dictates  of  my  own  feelings.  Do  you  suppose  you  can 
scare  me  by  pictures  of  hell  ?  God  gave  me  the  power,  and 
the  capacity  to  derive  and  enjoy  pleasure  from  a  variety 
of  sources  ;  and  as  long  as  I  have  the  opportunity,  I  intend 
to  do  so.  As  for  your  religion,  I  scorn  it.  It  inculcates 
principles,  precisely  antagonistical,  to  my  natural  inclina- 
tions, and  I  prefer  to  follow  the  latter,  let  them  lead  me 
where  they  will.^'  Now,  though  men  may  not  give  audi- 
ble utterance  to  the  words  and  phrases  we  have  used, 
such  is  the  interpretation  of  their  acts — oftentimes  more 
eloquent  and  truthful  than  words.  The  sinner  in  this  age 
and  particularly  in  this  country,  virtually  refuses  to  have 
Christ  to  reign  over  him.  Yes!  the  transgressors  and 
disobedient,  fail  to  recognize  Christ  except  as  an  imposter. 
As  an  imposter  did  you  say  ?  Yes,  1  repeat  it,  as  an  im- 
poster.  To  believe  otherwise  is  to  believe  them  devoid  of 
reason.  They  have  been  told  of  the  blessings  of  the  King- 
dom— of  the  terrors  of  hell,  as  revealed  by  the  Son  of  God, 
and  taught  by  his  Apostles.     Now,  no  man  to  whom  sal- 


348  EXTIIACTS    FKOxM    SERMONS. 

vation  has  been  offered  upon  the  terms  of  the  Gospel,  and 
bj  the  authority  of  Jesus  Christ,  can  reject  that  salvation, 
if  in  the  possession  of  reason,  without  practically  saying 
that  this  religion  is  a  cheat  and  its  x\uthor  an  imposter. 
Gentlemen  !  Ladies  !  It  is  a  fearful  thing  to  reject  the  Son 
of  God — to  refuse  the  salvation  which  he  has  obtained  for 
you,  through  his  own  precious  blood. 

XCIII. 

There  may  be  an  endless  variety  in  the  talents  given  to 
humanity;  nevertheless,  every  man  is  accountable  to  God, 
for  the  powers  and  capacities  bestowed  upon  him.  God 
is  just  and  merciful.  "He  renders  to  every  man  accord- 
ing to  his  work."  This  divine  law  is  just  as  applicable 
to  nations  as  to  individuals ;  and  when  we  consider  this 
subject  in  its  true  light,  we  can  not  fail  to  see  and  under- 
stand, that  as  a  nation,  our  position  is  more  responsible, 
than  that  of  any  other  people  under  heaven. 

We  justly  glory  in  our  national  birthright.  We  have 
more  of  the  marks  of  true  heroism  than  any  other  people 
created  by  God.  We  are  honorably  proud  of  our  freedom 
of  thought — we  rejoice  in  our  freedom  of  speech  and  free- 
dom of  action — liberty"  restrained  from  licentiousness  by  the 
operation  of  law.  We  thank  God  for  our  birthright,  our 
honorable  ancestry,  our  constitutional  liberty — secured  to 
us  as  a  people.  Our  forefathers  jeopardized  life,  fortune 
and  honor,  that  we  their  children,  might  enjoy  the  rewards 
of  their  sufferings,  their  sacrifices  and  their  toils — their 
patriotic  and  priceless  victory.  Behold  the  land  of  free- 
dom— from  the  North  to  the  South,  from  the  East  to  the 
West,  covered  with  institutions,  religious,  literary  and 
scientific,  and  all  in  complete  consentaneity,  with  the 
growth  of  our  national  strength  and  honor! 


KXTRAi'TS    FHO.M    SKllMONS.  349 

We  envy  no  people  on  the  globe.  In  arts  and  sciences, 
iji  the  honors,  gratifications  and  blessings  of  a  mighty  peo- 
ple, we  stand  high  on  the  ladder  of  renown,  while  in  na- 
tional wealth,  political  power,  and  moral  glory,  we  are  ele- 
vated to  a  high  and  complete  scale  of  happiness  and  pros- 
perity. Hence,  our  responsibility  to  God.  The  sun  does 
not  shine  upon  a  people,  more  prosperous  or  more  respon- 
sible, than  the  people  of  the  American  States.  Did  it  ever 
occur  to  any  of  you,  or  to  all  of  you,  that  you  had  not 
properly  weighed  your  responsibility  to  the  state,  to  the 
church,  or  to  Him  in  whom  we  live  and  move  and  have  our 
being  ?  Would  not  such  ingratitude,  constitute  the  climax 
of  iniquity?  For  a  man  or  a  nation  to  receive  and  enjoy 
from  day  to  day,  and  from  year  to  year,  all  the  blessings 
which  a  bountiful  and  beneficent  Providence  bestows  upon 
a  people  circumstanced  as  we  are,  without  opening  the  lips 
or  the  heart,  in  thankfulness  to  the  Author  of  them  all, 
constitutes  the  basest  ingratitude.  In  what  respect  can 
those,  who  thus  act,  claim  superiority  to  the  horse  or  the 
ox,  which  eats  and  drinks,  and  lives  and  dies,  in  the  sun- 
beams of  heaven,  without  ever  looking  up  to  the  source  of 
its  enjoyments  ? 

But  with  all  our  short-comings  as  a  people,  professing 
Christianity,  we  trust  and  believe  (and  we  thank  God  for 
that  belief),  that  we  are  a  prayerful  and  grateful  people. 

XCIV. 
How  shriveled — how  nearly  annihilated,  must  be  the 
soul  of  that  man,  who  entertains  the  idea  of  making  God 
his  debtor.  Could  man  offer  the  globe  as  a  sin  offering, 
God  could  not  possibly  be  under  any  obligation  for  it.  It 
is  our  highest  honor — our  greatest  happiness  to  serve  God, 
By  giving  to  God,  we  enrich  not  God,  but  ourselves,  and 


350  EXTRACTS  FROM  SERMONS. 

our  happiness  will  always  be  in  the  precise  ratio  of  our 
manlike  and  Godlike  labors.  Christ  in  His  life  and  death 
beautifully  illustrated  the  truth,  that  it  is  more  blessed  to 
give  than  to  receive. 

xcv. 

We  desire  in  the  course  of  a  few  remarks,  to  invite  the 
attention  and  admiration  of  our  hearers  to  one  of  the 
most  interesting  of  the  prophetic  psalms,  of  the  sweet  bard 
of  Israel.  The  relations  of  Christ  to  His  kingdom,  and 
to  the  world,  are  probably  better  indicated  here  than  any 
where  else.     We  refer  to  the  one  hundred  and  tenth  psalm. 

In  the  first  place,  who  and  what  is  David?  In  the  He- 
brew his  name  simply  signifies,  "the  beloved" — no  more, 
no  less  than  the  name  Christ.  But,  listen  to  the  reading 
of  the  psalm :  "  The  Lord  said  unto  my  Lord  sit  at  my 
right  hand,  until  I  make  thine  enemies  thy  footstool." 
This  rendering  is  not  correct,  literally  translated,  it  be- 
comes, "Jehovah  said  unto  my  Lord,"  etc.  This  is 
spoken  in  reference  to  the  time  of  the  incarnation.  There 
was  a  prior  condition,  but  now  you  are  to  bear  in  mind, 
that  the  Son  of  man,  and  the  Son  of  God  are  in  one  and 
the  same  person ;  being  in  character  and  capacity  perfect 
man,  and  perfect  God.  All  His  characteristics  stand  out 
in  the  boldest  relief. 

But  to  return — can  there  be  a  more  humiliating  position, 
than  that  ascribed  to  the  enemies  of  Jesus?  They  shall 
be  placed  beneath  His  feet — become  His  footstool — as 
understood  by  the  Jews  and  Greeks. 

"  The  Lord  shall  send  the  rod  of  thy  strength  out  of 
Zion.  Rule  thou  in  the  midst  of  thine  enemies."  Here 
we  must  remark,  with  respect  to  the  word  "  strength,"  as 
used  in  this  passage,  that  it  is  a  very  lame  translation. 
It  is   true  that  the   original  word  signifies  strength ;  but 


EXTRACTS  FROM  SKHMONS.  351 

that  term,  with  us,  in  most  rehitions,  is  associated  with  en- 
ergy. We  incline,  therefore,  to  the  belief  that  a  bettei 
translation  would  be,  The  Lord  shall  send  the  rod  of  thy 
power,  out  of  Zion.  The  rod  of  his  power — of  his  em- 
pire, was  to  be  sent  out ;  and  this  term,  roi,  is  precisely 
tantamount  to  what  we  denominate  scepter.  The  passage, 
then,  would  stand  more  modernized — more  improved,  if  it 
read,  The  Lord  shall  send  the  scepter  of  thy  power  out 
of  Zion :  rule  thou  in  the  midst  of  thine  enemies.  In 
other  words,  Thy  rule  shall  commence  in  Zion,  and  there, 
too,  in  the  very  midst  of  thy  enemies. 

How  is  this  kingdom,  this  rule  here  indicated  to  be  ac- 
complished— to  be  established  ?  Omnipotent  Jehovah  is 
to  send  out  the  scepter  of  his  power,  and  by  His  infinite 
wisdom  and  authority,  the  reign  is  to  be  inaugurated  and 
perpetuated.  What  a  tremendous  scepter—  the  symbol  of 
Omnipotence — held  aloft  by  the  power  of  Jehovah,  who 
foretells  the  wondrous  event,  and  commands,  "  Begin  thou, 
in  the  very  center  of  rebellion  to  rule — to  erect  the  su- 
preme power — to  exercise  the  paramount  authority — at 
the  place  where  thou  wast  persecuted  by  the  high  priest 
and  the  elders.  Yes  !  begin  on  the  very  spot  where  thou 
wert  tried,  condemned,  and  crucified  between  felons — 
where  the  mob  reviled  thee  in  the  agonies  of  death,  and 
where  thou  didst  burst  the  confines  of  the  grave,  arise 
from  the  dead,  and  gloriously,  under  the  escortage  of  the 
i.ngelic  host,  ascend  into  heaven. 

It  is  said  that  a  prophet  is  not  without  honor  save  in  hia 
own  country.  It  is  equally  true  that  a  man  must  regain 
his  character  and  sustain  his  reputation,  in  the  place  where 
it  has  been  lost  or  assailed.  No  man  would  ever  think  of 
migrating  to  a  distant  and  strange  land,  to  regain  that 
which  was  lost  at  home.     On  this  account,  Christ  was  to 


352  EXTRACTS  FROM  SERMONS. 

begin  to  rule  in  the  strongliold  of  his  enemies— he  was 
ti'iuniphantly  to  reinstate  his  authority  and  his  good  name, 
where  it  had  been  inhumanly  wrested  from  him.  And  how 
could  the  glorious  object  of  his  mission  into  this  world  be 
consummated  more  successfully.  It  may,  to  some  per- 
sons, seem  strange ;  but,  in  the  wisdom  of  God — in  the 
fulfillment  of  prophec}',  and  for  the  good  of  man,  it  was 
proper  that  Christ  should  be  glorified  in  the  precise 
locality  where  he  had  been  rejected,  betrayed,  persecuted, 
reviled,  and  ignominiously  crucified.  The  sweet  and 
sainted  bard  looks  down  through  the  vista  of  a  thousand 
years,  and  enthrones,  in  prophetic  verse,  the  Man  of  Sor- 
rows, while  his  enemies  become  as  dust  beyeath  his  feet. 

Our  attention  is  arrested  by  the  words  "  thy  people." 
Christ  was  to  be  the  head  of  a  great  people — the  glorious 
Leader  of  an  everlasting  people.  He  did  not  die  without 
a  purpose.  He  suffered  death  for  an  object  the  most 
glorious  ever  oracled  in  prophecy,  or  achieved  by  human 
or  divine  agency  since  time  began.  Christ  died  to  live 
— He  stooped  to  conquer.  He  submitted,  that  he  might 
lead  death  in  the  retinue  of  those  enemies  over  whom  he 
triumphed  when  he  brought  life  and  immortality  to  life. 

Christ  rose  a  conqueror — but,  having  gained  the  grand- 
est victory  on  record,  how  did  he  treat  his  enemies?  Did 
he  torture  them  or  kill  them  ?  Did  he  destroy  or  save 
his  enemies  ?  They  were  conscience-stricken,  self-accused, 
self-condemned !  What  else  could  they  have  expected 
but  annihilation,  for  the  crime  of  putting  to  a  cruel  and 
infamous  death,  the  Son  of  God — the  Redeemer  of  the 
world?  He  was  now  King  of  kings  and  Lord  of  lords; 
constituted  the  Supreme  Ruler  of  the  universe.  His 
stricken  followers  now  became  the  heroes  of  a  new  era, 
confronted  the  wicked  Jews  in  their  synagogues  and  as- 


EXTRACTS  FROM  SKRMONS.  353 

semblies  of  the  people,  and  boldly  charged  them  with  the 
murder  of  the  Prince  of  Peace,  declaring  tha.t  the  same 
Jesus,  whom  they  had  crucified,  had  become  both  Lord 
and  Christ.  No  other  prince,  after  triumphing  over  his 
enemies  and  ascending  to  the  very  zenith  of  power  and 
authority,  ever  failed  to  signalize  his  triumph  by  the  des- 
truction of  his  foes.  Jesus  achieved  the  same  end,  but 
by  different  means  ;  for,  by  an  act  of  unbounded  grace 
and  mercy,  when  seated  on  the  throne  of  the  universe,  he 
promised  pardon  and  salvation  to  those  who  had  imbued 
their  hands  in  his  blood — three  thousand  of  whom,  on 
the  day  of  Pentecost,  became  his  friends,  and  thus  it  was 
that  Jesus  destroyed  his  enemies. 

What  else  do  we  find  here  worthy  of  notice?  The 
psalmist  tells  us  in  the  third  stanza — ''  Thy  people  shall  be 
willing  in  the  day  of  thy  power."  Yes!  the  followers  of 
Christ  were  not  to  consist  of  conscripts — men  impressed 
into  service,  but  the  loyal  people  of  His  reign  were  to  be- 
come volunteers,  in  the  day  of  His  power.  The  reign, 
proper  of  Christ  did  not  commence  while  He  was  on  the 
earth,  for  all  the  time  previous  to  His  crucifixion  He  was 
subject — obedient  to  the  Roman  Government,  When  trib- 
ute was  demanded  He  paid  it.  If  He  was  without,  He 
got  it,  as  when  He  sent  to  the  sea  and  procured  it  from 
the  mouth  of  a  fish.  He  was  subject  to  the  laws  that 
were.  What  a  splendid  exhibition  of  loyality  !  Omnip- 
otent power,  submitting  to  human  authority — a  father  led 
by  his  child !  The  deportment  of  Christ  under  the  cir- 
cumstances, presents  a  beautiful  model  for  man's  imita- 
tion— giving  respectful  submission  to  the  authorities  of  the 
land,  and  practically  condemning  rebellion. 

David  speaks  still  further  of  the  reign  of  Christ,  refer- 
ring in  this  connection,  to  "  the  beauties  of  holiness  from 
30 


354  EXTRACTS  PROM  SERMONS. 

the  womb  of  tlie  morning."  These  words  we  can  not  fully 
appreciate.  We  have  exalted  notions  of  what  we  call 
outward  and  sensuous  beauty,  but  there  is  a  beauty  of  ho- 
liness, which  eclipses  the  sensuous  as  the  bright  rays  of 
the  noon  day  sun  eclipse  the  glimmering  light  of  the 
twinkling  star.  The  language  here  referred  to  is  not 
merely  complimentary,  but  by  infinite  wisdom  it  is  ordained 
to  aid  the  rightful  claim  of  Messiah  to  the  adoration  and 
admiration  of  His  people. 

Again,  we  have  the  language,  ^'  The  Lord  hath  sworn 
and  will  not  repent.  Thou  art  a  priest  forever  after  the 
order  of  Melchisedek."  Now  it  is  not  necessary  for  Je- 
hovah to  swear.  He  could  not  literally  utter  any  thing 
in  the  nature  of  a  profane  oath;  but  to  make  the  language 
intelligible  to  man,  and  to  secure  the  desired  object,  the 
psalmist  adapts  his  language  to  the  genius  of  human  na- 
ture as  it  now  is,  and,  therefore,  he  addresses  man  in  har- 
mony with  his  nature  and  understanding.  The  oracle  is 
equivalent  to  this,  "  The  Lord  hath  covenanted  and  will 
not  change  it." 

Christ  is  a  priest  forever  after  the  order  of  Melchisedek. 
Melchisedek  had  no  predecessor — was  without  father  or 
mother,  brother  or  sister,  and  Christ  too  was  of  an  en- 
tirely independent  order.  He  was  ordained  a  High  Priest 
forever,  to  intercede  at  the  throne  of  grace,  in  behalf  of 
man's  salvation  and  eternal  happiness. 

XCVI. 

In  the  last  chapter  of  the  Apocalypse,  we  receive  from 
the  Apostle  John,  a  very  important  revelation.  It  was 
given  to  those  disciples  through  whom  "  the  gospel  of 
peace,  and  the  glad  tidings  of  good  things,  Avere  preached 
to  every  creature   which  is   under  heaven,"  for  is  it  not 


EXTRACTS    FROM    SERMONS.  355 

written,  that." their  sound  went  into  all  the  earth,  and 
their  words  unto  the  end  of  the  world?"  We  are  always 
interested  in  the  last  words  of  a  man  ai)out  to  depart  this 
life,  and  we  contetnplate  the  last  admonitions  of  the  Book 
of  Books,  with  feelings  peculiar  to  the  associations  of  a 
dying  man. 

In  one  of  the  last  verses,  of  the  last  book  of  the  Bible, 
we  are  presented  with  a  significant  and  comprehensive  or- 
acle. Christ  says,  "I  am  the  Alpha  and  the  Omega" — 
the  Greeks  knowing  very  well  what  this  meant,  for  they 
were  the  first  and  last  letters  of  their  alphabet ;  but  to 
make  it  plain  to  those  who  did  not  read  Greek,  He  adds, 
"  the  beginning  and  the  end,"  and  for  those  who  might  not 
understand  the  full  significance  of  even  this.  He  continues 
as  if  to  render  it  universally  intelligible — culminating  in 
the  bold  Saxon  words — "the  first  and  the  last."  Thus  we 
have  the  glorious  oracle,  expressed  in  three  forms,  adapted 
to  different  varieties  of  the  human  race,  and  conditions  of 
the  minds  of  men ;  and  in  these  three  forms  or  phrases,  or 
figures  of  speech,  we  have  the  precise  same  meaning  ;  each 
conforming  in  significance  to  both  the  others — tantamount 
and  identical  in  meaning. 

In  the  succeeding  verse,  we  read,  "  Blessed  are  they 
that  do  his  commandments,  that  they  may  have  right  to  the 
tree  of  life,  and  may  enter  in  through  the  gates  into  the 
city."  Your  attention  is  directed  for  a  moment  to  the 
word  "blessed."  We  have  another  word  tantamount  to 
this  and  more  generally  understood.  It  is  the  word 
''^'ha'p'pyr  From  the  original  we  learn  that  it  indicates 
the  highest  degree  of  happiness ;  hence,  we  may,  with  pro- 
priety, render  it,  "  happy  are  they,  that  do  His  command- 
ments, that  they  may  have  right  to  the  tree  of  life." 

Mark  the  point  of  "  rights     Let  us  have  a  practical 


356  EXTRACTS  FROM  SERMONS, 

view  of  the  matter.  Tlie  keeping  of  His  commandments 
did  not  give  the  "  right,"  nor  the  'professing  of  them ; 
neither  does  the  acknowledgment  of  them,  but  it  requires 
that  we  shall  actually  do  them,  if  we  would  have  a  right  to 
the  tree  of  life.  A  man  may  acknowledge  the  obligation 
of  a  law  or  command — profess  to  believe  in  its  rectitude, 
acknowledge  its  authority — but  these  do  not  include  the 
doing  of  it,  and  in  that  is  the  special  obligation — the  all- 
important  idea. 

Christ  the  "  Son  of  David,"  in  a  spiritual  sense,  revived 
perpetuated  and  glorified,  the  royal  race  of  His  father. 
David  assures  us  that  there  is  a  reward  for  those  "  who 
remember  His  commandments  to  do  them."  But  the  true, 
unalloyed  happiness  of  the  soul  of  man,  consists  not  in 
the  very  act  of  doing  the  commandments  of  God.  The 
rich  reward  is  consequent  upon  the  keeping  of  the  pre- 
cepts of  the  Great  Teacher  and  Governor.  There  is  a 
great  difference  in  the  effect  of  a  principle  and  that  which 
is  inherent  in  the  principle  itself.  In  keeping  the  com- 
mandments and  precepts  of  Christ,  there  is  a  present  re- 
ward, but  that  reward  is  but  the  shadow  of  that  which  is 
to  come  to  those,  who  dare  and  do — who  live  out  the  com- 
mandments and  fight  the  good  fight  of  faith. 

XCVII. 
I  believe  there  is  not  a  man  living,  who  has  a  perfectly 
undisturbed  conscience.  If  I  should  undertake  to  sketch 
a  happy  man — or  the  conditions  of  true  happiness,  I  would 
put  down,  as  of  prime  necessity,  a  careful  reading,  an 
earnest,  prayerful  study  of  the  sacred  oracles,  and  an  un- 
faltering walk  in  the  light  of  their  inspired  teachings.  If 
any  thing  can  make  a  man  happy  in  this  life,  it  is  a  con- 
tinued, thoughtful,  and  active  communion  with  God. 


EXTRACTS  FROM  SERMONS.  357 

But  happiness  in  its  nature  and  degree,  has  respect  to 
the  powers  and  capacities,  natural  and  acquired,  of  the 
individual  man.  Some  persons  enjoy  more  happiness  than 
others,  under  similar  circumstances  ;  and  although  there 
are  a  great  many  degrees  of  happiness,  if  the  soul  of  man, 
whether  large  or  small,  be  full  of  the  love  and  glory  of 
God,  the  measure  of  his  happiness  is  complete;  for  the 
soul  of  man,  through  communion  with  God,  can  only  be  full 
of  happiness. 

A  wag  once  asked  a  devout  Christian  this  question : 
^'  Whom  do  you  worship  ?  "  "I  worship  God,  "  said  the 
Christian.  The  wag  added,  "  Is  he  a  great  or  a  little 
God  ?  "  The  answer  was,  "  I  worship  a  great  God  and  a 
little  God."  "  How  can  that  be?"  said  the  quiz.  "Why, 
sir,"  said  the  man  of  God,  "  He  is  so  large  that  he 
fills  the  universe  with  his  presence,  and  so  small  that 
he  dwells  in  my  heart."  These  answers  were  happily 
conceived.  The  soul  of  man  can  be  no  more  than  full, 
no  matter  what  its  capacity  may  be.  Hence,  if  the  belief 
of  a  man's  mind  is  right,  whether  his  capacity  be  large  or 
small,  if  it  be  full,  his  happiness  is  complete.  This  is  per- 
haps the  best  way  to  settle  the  question  of  man's  happi- 
ness. God  says,  "  I  will  dwell  in  the  hearts  of  my  peo- 
ple " — and  if  the  love  of  God  fills  the  heart  of  man,  he 
must  be  happy.  The  novitiate  in  the  school  of  Christ,  un- 
der the  Spirit's  teaching,  can  be  as  happy  as  King  Solo- 
mon in  the  zenith  of  his  grandeur  and  renown.  What  a 
beautiful  thought  it  is,  that  the  poorest  beggar  that  walks 
the  earth  can  l)c  as  happy  as  the  proudest  monarch,  shin- 
ing in  all  the  splendors  of  a  throne.  The  felicity  of  a 
Gabriel  or  Raphael,  or  of  any  other  bright  angel  of  heaven, 
can  not  exceed  the  happiness  of  a  pauper  of  earth,  pro- 


358  EXTRACTS    FROM    SERMONS. 

vided  only,  the  latter  enjoys  perfect  union  and  communion 
^vith  the  great  /  Am. 

XCVIII. 

"If  any  man  love  not  the  Lord  Jesus  Christ,  let  him  bo 
Anathema  Maranatha." 

We  read  this  remarkable  passage  in  the  concluding  por- 
tion of  Paul's  first  letter  to  the  Corinthians,  and  it  is  worthy 
of  special  consideration  and  remark.  These  words  were 
not  spoken  or  written  to  a  promiscuous  auditory — not  to 
a  public  assembly  of  Jews  and  Gentiles — nor  to  a  Gentile 
community,  as  such,  nor  yet  to  a  synagogue  of  Jewish 
worshipers,  but  to  a  very  splendid  Christian  Church  in 
the  renowned  city  of  Corinth — a  city  designated. by  Cicero 
as  the  full  eye  of  all  Greece,  a  city  fi'om  which  the  Apostle 
had  written  a  number  of  letters  to  other  churches.  With 
all  its  greatness  and  boasted  piety,  it  had  become  deeply 
imbued  with  lukewarmness  and  general  licentiousness.  A 
great  congregation,  having  been  built  up  in  Corinth  by  the 
preaching  of  the  Gospel,  Paul  has  written  more  to  it  than 
to  any  other  mentioned  in  the  New  Testament.  Hence, 
the  propriety  of  analyzing  the  different  items,  contained 
in  documents  so  important.  But  our  cursory  observations 
at  this  time,  will  be  confined  to  the  passage  already  re- 
ferred to. 

After  many  and  forcible  reasonings  and  exhortations, 
with  Gentiles  and  others  in  the  Church,  Paul  concludes 
with  this  terrible  sentence,  "  If  any  man  love  not  the  Lord 
Jesus  Christ  " — he  gives  his  name  in  full — "  let  him  be 
Anathema  Maranatha," — a  fearful  curse,  the  true  signifi- 
cance of  which  is — Let  liini  tliat  loves  not  the  Lord  Jesus 
be  cursed  now,  and  until  tlie  Lord  comes.  It  is  a  wither- 
ing denunciation  without  a  precedent  in  any  of  the  Apos- 
tolic writings.     It  is  not  the  language  of  excitement,  nor 


EXTRACTS  FROM  SERMONS.  359 

does  he  speak  under  the  influence  of  a  feeling  of  resent- 
ment, nevertheless,  to  those  who  fulfill  the  conditions  there 
is  woe  unutterable  in  this  fearful  curse.  We  may  remark 
very  properly,  that  this  verse  suggests  far  more  than  it 
expresses.  The  suggestive  indeed  was  the  characteristic 
style  of  the  Apostle,  and  the  same  remark  is  true  in  regard 
to  his  cotemporary  and  fellow-worker.  But  we  presume 
that  no  one  possessed  more  of  this  power,  than  the  great 
Apostle  to  the  Gentiles.  In  his  letters  and  speeches,  there 
are  single  words  of  more  scope  and  significance,  than  are 
found  in  whole  sentences  of  other  writers  and  speakers. 
His  manner  of  speaking  is  eminently  calculated  to  enlighten 
the  mind  of  man,  and  to  advance  him  more  and  more  in 
the  full  realization  of  the  great  elements  of  Christianity. 
A  single  question  in  the  teachings  of  the  inspired  writers, 
is  sometimes  worth  more,  than  a  volume  of  uninspired  dis- 
sertations ;  while  their  assertions  and  proofs,  in  regard  to 
certain  principles  and  positions  in  the  divine  economy,  are 
of  wonderful  significance  and  irresistible  force. 

The  pointedness  of  this  curse  seems  to  pierce  the  very 
heart  of  man,  and  we  are  irresistibly  prompted  to  ask, 
"  Why  should  it  have  been  pronounced  ?"  It  is  all  the  more 
remarkable  in  view  of  the  fact  that  Paul  had  elsewhere 
commended  the  Corinthians,  and  had  given  them  much 
attention.  The  secret  of  the  whole  matter  is,  that  while 
Paul  appreciated  and  commended  their  virtues,  he  had  dis- 
covered a  spirit  in  the  church  at  Corinth  the  manifesta- 
tions of  which  he  did  not  approve,  and  against  the  ten- 
dency of  which  it  was  necessary  to  warn  them  in  these 
words  of  fearful  import.  With  the  abundance  of  their 
spiritual  gifts,  there  was  much  of  selfishness  and  worldly 
ambition,  through  the  influence  of  which  the  church  was 
likely  to  fall  short — to  fail  of  its  great  mission.     And  here 


360  EXTRACTS    I'KOM    SERMONS. 

let  US  pause  to  remark  upon  the  unreasonableness  of  that 
pride  in  the  possession  and  selfishness  in  the  use  of  that 
which  man  could  not  originate,  and  which  he  possesses 
solely  as  the  beneficiary  of  the  bounty  of  heaven.  Imag- 
ination often  puff's  men  up  with  extravagant  ideas  of  their 
own  superiority,  and  thus  a  spirit  haughty  and  imperious 
is  made  to  supersede  the  humility,  which  is  an  essential  at- 
tribute of  Christian  character.  The  existence  of  such  a 
spirit  is  wholly  incompatible  with  the  love  of  our  fellow- 
men  or  of  God  himself.  Such  inordinate  selfishness  can 
not  easily  be  defined  in  words,  but  its  manifestations  in 
the  lives  and  characters  of  men,  render  a  people  or  a 
church  offensive  in  the  sight  of  God.  He  knoweth  a 
proud  man  afar  off.  There  is  one  kind  of  pride  (so-called) 
which  we  delight  to  see,  and  to  commend.  For  example, 
we  delight  to  witness  on  the  part  of  man  a  respect  for,  and 
an  appreciation  of,  his  own  good  name  and  repute.  It  is 
a  little  dangerous,  however,  to  indulge  such  a  feeling,  as  it 
is  so  difficult  to  distinguish  it,  in  its  manifestations,  from 
pride  of  person  or  of  circumstances  ;  and  the  pride  of  life 
and  circumstances  do  not  come  into  communion  and  fel- 
lowship with  the  feelings  and  sentiments  of  the  children 
of  God.  Persons  given  up  to  the  pride  of  life — to  say 
nothing  of  churches  thus  affected— will  find  it  very  diffi- 
cult to  enter  the  kingdom  of  heaven.  "  God  resisteth  the 
proud,  but  giveth  grace  to  the  humble."  Has  not  Christ 
said  that  unless  you  become  as  little  children  you  can  not 
enter  the  kingdom  of  God?  ^'  Humble  yourselves  in  the 
sight  of  the  Lord,  and  he  shall  lift  you  up." 

The  language  of  Paul  seems  to  be,  and  doubtless  really 
is,  a  reproof  of  a  deficiency  in  love  to  God  ;  and  surely 
ingratitude  to  God  transcends  all.  other  manifestations  of 
the  sin  of  ingratitude  possible  to  conceive  of.     It  must  be 


EXTRACTS    FKOxM    SERMONS.  861 

possible,  it  must  be  practicable,  for  man  to  love  God,  or  he 
would  not  condemn  him  for  failing  to  do  so.  Man  has  a 
mind  to  appreciate  the  goodness  of  God.  He  has  the 
Bible — the  throne  of  grace — ever  accessible,  and  a  glori- 
ous Mediator  !  And  what  more  than  these  can  he  ask  or 
need  ;  If  he  will  permit  the  evidence  of  God's  love  to 
penetrate  and  permeate  his  heart,  he  will  reciprocate  that 
love,  and  if  he  have  that  love,  he  will  manifest  it  to  his 
brother  man,  as  well  as  to  the  Lord  Jesus,  for,  like  the  sun, 
it  is  a  glorious  center  of  radiation — an  ever-active  princi- 
ple, diffusing  light  and  heat  throughout  the  sphere  of  its 
influence. 

It  ought  never  to  be  forgotten,  that  hatred  never  ceases 
to  act  in  the  absence  of  love.  They  are  the  two  ever 
active  principles  of  the  universe.  Love  works  perpetu- 
ally in  its  own  good  mission,  and  hatred  never  tires  in  its 
evil  mission.  They  are  precisely  antagonistic.  There 
are  many  degrees  of  both.  SuflSce  it  to  say,  that  there  is 
a  perfect  hatred  and  a  perfect  love.  In  Satan,  the  adver- 
sary of  God  and  man,  the  influence  of  hatred  will  finally 
culminate  and  terminate.  Love  is  conservative  in  its  in- 
fluence. It  will  secure  to  man  the  rights  of  heaven,  the 
throne  of  grace  and  eternal  life. 

We  can  not  dismiss  this  subject,  as  involved  in  the  pas- 
sage read,  without  referring  to  the  practical  use,  which 
the  Apostle  evidently  designed  we  should  make  of  the 
threat  or  exhortation  in  regard  to  the  love  of  the  Lord 
Jesus.  We  know  that  it  is  possible  to  grow  in  love  to 
God,  and  to  prosper  in  his  worship  every  day  of  life. 
We  understand  that  God  will  punish  our  neglect  to  culti- 
vate and  covet  this  love.  The  very  curse  invoked  by  the 
Apostle  convinces  us  tliat  we  may  have  it  if  we  will.  If 
we  are  devoid  of  its  influence,  it  is  nur  sin — the  result  of 


362  EXTRACTS  FROM  SERMONS. 

a  neglect  to  avail  ourselves  of  the  Divine  benevolence  in  its 
rich  provision  for  the  education  and  endowment  of  the 
souls  of  men.  Have  we  not  the  throne  of  grace — testi- 
mony equal  to  the  establishment  of  a  glorious  faith — and 
repentance  as  a  consequence  ?  Have  we  not  the  resur- 
rection, ascension,  and  glorification  of  the  Lord  Jesus, 
and  the  glorious  hope  inspired  thereby?  None  of  these 
things  originated  with  man — \)\it  they  are  the  gift  of  God 
—blessings  vouchsafed  to  man  as  the  means  of  working 
out  for  the  ransomed  of  Christ  a  beatification  as  broad  as 
creation,  and  as  enduring  as  eternity  itself. 

xcix. 
In  order  properly  to  understand  the  grand  themes  of 
the  Old  and  New  Testament  writings  we  must  examine 
the  Bible  carefully.  No  man  can  understand  an  atom  of 
the  universe  without  a  general  view  of  the  mass.  We 
must  always  look  at  the  parts  in  the  whole,  and  examine 
the  whole  in  the  parts.  And  the  parts  of  the  whole  of  this 
volume  are  embraced  in  the  two  great  ideas  of  God  and 
man.  The  two  cardinal  elements  of  the  whole  Book  of 
Booku  are  Divinity  and  humanity.  Hence,  in  the  details 
of  its  historical  facts,  these  subjects  are  thoroughly  and 
beautifully  expanded,  and  so  described  and  developed  as 
to  afi*ord  us  a  complete  treatise,  on  these  two  sublime 
topics,  as  the  leading  object  of  our  desire  and  meditation. 
They  are  subjects  that  will  always  grow  in  interest  and 
importance,  as  we  grow  in  knowledge,  and  intellectual  and 
spiritual  power ;  and,  we  presume  to  say,  that  their  ex- 
pansion will  be  as  eternal  as  mind  itself.  Angels  desire 
to  look  into  these  things,  and  why?  Because  they  con- 
stitute the  only  legible  revelation  of  God.  No  other  lan~ 
guage  than  that  of  the  Bible,  could  ever  have  given  to 


EXTRACTS  PROM  SERMONS.  363 

man  a,  true  conception  of  the  Creator  of  man  and  of  the 
universe.  It  is  through  the  works  of  God  that  we  learn 
his  name  and  character.  And  though  we  begin  with  the 
minutest  animalculae  of  creation,  and  continue  to  ascend 
through  all  the  grades  of  vegetable  and  animal  life — even 
through  the  spiritual,  up  to  Cherubim  and  Seraphim,  we 
find  no  end.  Thus,  as  we  advance  in  wisdom  and  happi- 
ness, in  the  order  of  the  wondrous  and  sublime  revela- 
tions of  God,  to  the  growing  comprehension  and  capa- 
city of  man,  our  growth,  after  all,  will  only  prove  that  the 
finite  can  never  reach  the  infinite — the  creature  never 
rival  the  Creator. 

c. 

After  having  read  the  whole  of  the  thirteenth  chapter 
of  Paul's  letter  to  the  Romans,  we  desire  to  say  a  few 
words,  suggested  by  the  latter  half  of  the  chapter.  The 
antecedent  portion  of  this  epistle,  presents  to  us  the  most 
sublime  conception,  that  had  ever  been  entertained  in  re- 
gard to  the  grandeur  and  authority  of  the  Founder  of  the 
Christian's  faith  and  hope.  All  over  Christendom,  it  is 
conceded  that  the  epistle  to  the  Romans,  if  not  the  most 
important,  is  one  of  the  most  important  documents,  in  the 
Avhole  volume  of  inspiration.  It  undoubtedly  takes  in  the 
largest  area,  in  its  reasonings,  precepts,  and  exhortations. 
This  epistle,  and  that  to  the  Hebrews,  are,  emphatically, 
the  two  great  productions  of  that  great  master  in  Israel, 
known  as  the  Apostle  to  the  Gentiles.  They  relate,  inter 
alia,  to  the  Sonship  of  Christ— to  the  Mediatorship  of 
our  Saviour,  and  they  dwell  particularly  upon  the  Priest- 
hood of  the  Messiah,  which  is  the  glorious  center  of  our 
religious  system,  and  the  great  central  idea  of  all  true 
forms  of  religion.  Indeed,  it  embraces  the  world  ;  for  the 
arm  of  Divine  Providence  has  been  thrown  around  the  en- 


364  EXTRACTS    FliOM    SERMONS. 

tire  family  of  man,  by  that  great  philanthropist,  who  took 
humanity  upon  His  divinity,  and  came  down  to  earth, 
from  the  glory  of  Heaven,  to  elevate  man  from  the  moral 
darkness  and  ruin  into  which  he  had  fallen  under  the 
machinations  of  the  great  adversary. 

We  must  have  a  general  view  of  the  contents  of  this 
whole  volume,  before  we  can  profitably  enter  into  the  study 
and  investigation  of  any  part  of  it.  This  remark  is  true  in 
regard  to  this  epistle  of  Paul  to  the  Romans,  than  which 
no  more  important  document  ever  emanated  from  his  pro- 
lific pen. 

We  refer  briefly  to  the  contents  of  this  section,  begin- 
ning with  the  seventh  verse  :  "Render,  therefore,  to  all 
their  dues — tribute  to  whom  tribute  is  due,  custom  to 
whom  custom,  fear  to  whom  fear,  honor  to  whom  honor." 
We  direct  attention  particularly  to  the  exhortation  de- 
duced from  this  passage.  The  first  sentence  is  indicative 
and  comprehensive,  equal  in  its  scope  to  the  remainder  of 
the  paragraph,  and  the  whole  verse  is  a  kind  of  summary 
of  those  matters  contemplated  by  Paul,  in  these  compre- 
hensive groupings.  They  are  all  well  worth  remembrance. 
In  this  address  there  are  two  grand  ideas  presented  to 
those  in  power.  The  leading  period,  '^  render,  therefore, 
to  all  their  dues,"  engrosses  the  sentiment  of  the  exhorta- 
tion. Observe  that  this  has  respect  to  the  antecedent  por- 
tion of  the  chapter,  as  well  as  to  the  government  of  the 
earth. 

And  what  is  this  government  but  a  dispensation  under 
the  moral  sovereignty  of  God,  a  dispensation  for  the  well- 
ordering,  the  well-being  of  society  ?  This  dispensation,  in 
its  details,  provides  for  the  proper  exercise  and  develop- 
ment of  the  physical,  social,  intellectual  and  spiritual  ca- 
pacity.    There  is  no  possibility  of  a  man's  being   happy. 


EXTRACTS   FROiM    SERMONS.  865 

unless  he  can  exercise  and  enjoy  his  whole  nature.  In 
order,  therefore,  that  all  these  capacities  of  human  nature 
may  be  developed  and  enjoyed,  we  have  the  fountains  of 
pleasure  and  gratification  opened  up  to  us,  by  infinite  wis- 
dom and  benevolence,  in  manner  and  degree,  exactly 
adapted  to  the  demands  of  our  nature.  The  whole  study 
of  nature,  human  and  divine,  reveals  the  sublime  fact  that 
every  thing  is  relative,  to  God  and  man  ;  and  the  great 
oracles  of  the  Bible  prove  that  creature  and  Creator  are 
the  two  central  ideas  of  all  the  dispensations  of  God  ; 
whether  the  dispensation  be  on  earth  or  among  angels, 
principalities  and  powers,  in  heaven — it  is  always  the 
same.  There  is  no  tameness,  no  insipidity,  in  any  of  the 
institutions  of  God  in  the  universe,  and  the  order  thereof 
affords  to  man  the  most  complete  and  consummate  hap- 
piness. 

Many  of  the  best  summaries  of  Christianity  are  found 
in  Paul's  epistle  to  the  Romans.  The  several  verses  under 
consideration  are  conceded  generally  to  be  excellent  and 
elevated  revelations  of  God,  in  respect  to  our  duties,  under 
his  absolute  sovereignty.  The  sovereignty  of  God  is  a 
most  sublime  idea,  and  one  that  bankrupts  our  powers  of 
language,  when  we  presume  to  give  expression  even  to  our 
own  inadequate  conceptions  of  it.  It  is  an  absolute  and 
unlimited  sovereignty — the  fountain  of  life  as  well  as  of 
power.  All  the  controversies  of  modern  or  ancient  Chris- 
tendom, on  this  subject,  remind  us  forcibly  of  the  conten- 
tions of  children — useless  and  fruitless,  for  the  simple  rea- 
son that  those  who  have  engaged  in  these  theoretical  and 
speculative  disquisitions  upon  the  Sovereignty  Divine  of 
the  universe,  have  never  started  at  the  right  place.  We 
must   assume    a  position   that  will    command    and  com- 


366  EXTRACTS  FROM  SERMONS. 

prehend  the  whole  universe,  in  order  to  understand  this 
absolute  and  eternal  sovereignty  of  God. 

But  let  us  look  into  this  portion  of  Scripture  that  has 
respect  to  our  dues.  We  can  not  have  a  civil  government 
without  paying  for  it,  hence  we  must  labor  and  conduct 
ourselves  in  such  a  manner  as  is  best  calculated  to  establish 
and  support  it.  There  is  but  one  government  that  requires 
no  aid,  no  tribute,  for  its  support.  That  is  the  govern- 
ment of  God.  In  all  other  governments  of  the  universe 
man  is  the  actor — both  the  ruler  and  the  ruled,  and  the 
great  ends  and  aims  of  man's  government  are  and  should 
be  to  develop  and  to  aggrandize  himself,  and  at  the  same 
time  to  honor  and  glorify  his  Maker. 

Man  should  be  careful  never  to  dishonor  himself,  and  as 
we  honor  others,  we  should  honor  ourselves  in  all  our 
thoughts  and  deeds.  This  is  a  high  conception  in  a  moral 
code,  and  ought  to  be  taught  to  every  man.  God  has 
planted  deep  in  our  natures  the  great  fact  that  if  we  would 
be  honored  in  the  estimation  of  others,  we  must  respect 
and  honor  ourselves. 

One  mode  of  doing  this  is  to  render  "  to  all  their  dues." 
We  owe  them — we  owe  our  parents — we  owe  our  children, 
we  owe  our  brothers  and  sisters,  and  we  are  every  day  to 
render  our  dues  (our  duties)  of  affection,  respect  and 
honor.  These  are  not  pecuniary  debts.  But  what  are  the 
pecuniary  debts  of  this  world  but  representations  of  the 
realities,  due  from  man  to  man,  and  from  man  to  God. 
Hence  these  ideas  of  the  Apostle,  inculcated  in  this  valu- 
able and  practical  letter  to  the  Romans,  are  of  real  inter- 
est and  concern  to  all. 

We  are  exhorted  to  pay  tribute,  as  the  minister  of  God 
calls   upon  us.     These  expressions,  so   characteristic  of 


EXTRACTS  FROM  SERMONS.  867 

olden  times,  are  well  calculated  to  give  us  a  correct  idea 
of  the  principles  which  the  Apostle  wishes  to  illustrate. 

We  are  also  to  render  cuotom  to  whom  custom  is  due. 
Custom  is  still  required  upon  the  foreign  commerce  of 
most  of  the  nations  of  the  earth.  But  when  we  are  re- 
quired to  render  fear  to  whom  fear  is  due,  we  are  not  to 
understand  this  command  as  approving  a  servile  and 
crouching  spirit.  It  has  respect  only  to  the  reverence  due 
our  superiors,  both  on  earth  and  above  the  earth.  We  are 
bound  to  render  reverence  and  respect  to  every  m»an,  ac- 
cording to  his  education,  standing  and- influence  in  soci- 
ety. Honor  and  regard  from  man  to  man,  grow  naturally 
out  of  our  legal  and  civil  relations.  Every  man  is  protected 
by  his  government,  or  at  least  ought  to  be,  in  the  enjoy- 
ment of  all  the  rights  of  citizenship,  and  for  this  reason 
he  is  bound  to  sustain  and  support  the  government,  and  to 
respect  those  who  represent  its  sovereign  powers  in  the 
various  departments  of  government.  The  absolute  sove- 
reignty of  God,  however,  requires  no  support  from  man, 
but  his  duty  is  to  do  all  in  his  power  to  honor  and  glorify 
himself  and  his  Creator. 

We  are  commanded  to  owe  no  man  any  thing,  but  to 
love  him — to  love  our  neighbor  as  we  love  ourselves — but 
we  are  never  asked  to  love  anybody  more  than  we  love 
ourselves  ;  henc(3,  our  own  personal  love  is  the  standard 
of  love  to  all  others.  The  love  of  ourselves,  properly  un- 
derstood, is  the  fulfillment  of  every  command,  both  God- 
ward  and  manward  ;  and  honor  and  love  in  these  direc- 
tions, are  the  great  central  ideas  of  all  happiness.  It  is 
in  accordance  with  that  omnipotent  and  omnipresent  econ- 
omy which  has  to  do  with  our  present  and  future  destiny. 
We  have  good  reasons  for  honoring  God,  for  all  we  have  is 
the  gift  of  his  boundless  benevolence.     We  are  happy  in 


368  EXTRACTS  FROM  SERMONS. 

doing  it,  and  no  man  can  be  unhappy  in  honoring  God. 
We  can  never  show  higher'  esteem  or  greater  honor  to  our- 
selves than  to  devote  our  highest  and  noblest  powers  to 
the  honor  of  Him  to  whom  all  honor  is  due.  Honor,  hom- 
age, respect  and  love  are  the  legitimate  debt  of  every  ra- 
tional and  responsible  being  that  lives,  and  God  claims 
these  of  every  creature  whom  he  has  endowed  with  reason. 
If  there  be  any  portion  of  the  animate  universe  that  owes 
more  to  God  than  any  or  than  all  the  rest,  it  is  man.  We 
presume  to  say  that  he  is  the  greatest  debtor  in  the  universe. 

How^  infinitely  more  indebted  is  man  to  his  Maker — 
fallen,  alien  and  rebel  as  he  is — than  was  Adam  before  he 
tasted  the  forbidden  fruit.  He  was  debtor,  before  the  fall, 
for  all  the  joys  of  Paradise.  These  he  forfeited  by  an 
act  of  disobedience,  fell,  and  transmitted  his  fallen  nature 
to  his  posterity;  yet,  by  the  boundless  grace  of  our  Father 
in  heaven,  we  are  permitted  to  return  to  his  family,  and 
enjoy  the  glories  and  beatitudes  of  an  eternal  life  in 
heaven.  Then  is  it  more  than  right,  that  we  should  con- 
secrate all  our  thoughts  and  feelings  in  adoration  and  ad- 
miration of  God,  our  Creator  and  Benefactor  ? 

It  is  in  obedience  to  the  law  of  nature  that  all  men 
shall  honor  God.  Man  is  so  constituted  that  he  can  not 
be  happy  without  honoring  God.  Hence,  heaven's  law  of 
honor  and  love  is  binding  upon  every  being  that  can  form 
an  idea  of  moral  obligation.  God  commands  me  to  love 
my  neighbor  as  much  and  no  more  than  I  love  myself; 
and  he  commands  my  neighbor  to  love  me  as  much  and  no 
more  than  I  love  myself,  and  that  will  be  just  as  much  as 
he  loves  himself.  If  we  respect  and  honor  A.,  B.  and  C, 
then  will  A.,  B.  and  C.  respect  and  honor  us ;  so,  the 
more  we  honor  the  more  are  we  honored.  This  i&the  beau- 
tiful economy  of  heaven.     The  more  we  give  the  more  we 


EXTRACTS    FROM    SERMONS.  369 

have  to  give,  and  the  more  we  seek  to  please  God  and  glo- 
rify hira,  the  more  we  please  and  gratify  ourselves.  God 
will  glorify  and  honor  that  man  who  glorifies  and  honors 
God;  but  I  know  of  no  greater  impossibility  than  for  God 
to  honor  and  glorify  that  man  who  denies  his  Saviour  and 
Maker  their  just  dues  in  thanksgiving  and  praise.  On 
the  part  of  God  it  would  be  to  brook  the  grossest  insult, 
to  countenance  the  blackest  ingratitude. 

By  makhig  ourselves  lovely  and  agreeable  we  render 
those  around  us  happy,  and  if  we  thus  live  we  can  but  be 
happy.  Though  persecutions  and  proscriptions  may 
trouble  us  now  and  then,  they  will  be  short-lived,  and 
form  the  exception,  while  the  general  law  holds  good. 
"  Love  worketh  no  ill  to  his  neighbor,  therefore  love  is  the 
fulfilling  of  the  law."  How  perfect  in  conception  and 
prolific  in  universal  happiness,  is  this  divine  law  !  Do  you 
not  see  instantly  that  its  exercise  vouchsafes  to  man  the 
highest  degree  of  happiness  of  which  his  nature  is  capa- 
ble, under  the  conditions  of  life  ?  Love  thy  neighbor  as 
thyself  is  an  oracle  that  breathes  the  spirit  of  social  love. 
I  love  my  neighbor  as  I  love  myself,  and  my  neighbor 
loves  his  neighbor  as  he  loves  himself.  Thus  the  flow  of 
aifection,  continuing  through  the  millions  of  human  hearts, 
forms  one  unbroken  chain  of  love,  which  vibrates  and 
thrills  the  soul  of  every  member  of  the  great  family  of 
man,  throughout  the  length  and  breadth  of  God's  universe. 

CI. 

We  propose  a  short  discourse  suggested  by  the  thir- 
teenth chapter  of  Paul's  eminently  synthetic  epistle — the 
first  I )  the  Church  at  Corinth. 

There  are  different  aspects  in  which  we  may  look  at  the 
Corinthian  Church.     They  were  an  eloquent  people.    They 


370  EXTRACTS    FROxM    SERMONS. 

were  also  carnal,  profligate,  and  completely  absorbed  by 
an  inordinate  ambition  for  oratorical  display.  They  were 
withal  addicted  to  all  manners  of  animalism.  Hence,  no 
church  organization  in  the  whole  broad  diocese  of  the 
great  Apostle,  required  a  spiritual  censor  and  adviser  more 
than  the  Church  of  Corinth,  and  no  other  received  as  much 
attention  in  the  way  of  epistolary  instruction,  exhortation 
and  reproof — he  having  written  to  it  two  long  letters,  re- 
plete with  valuable  information  and  advice..  The  spiritual 
condition  of  the  church  made  it  very  appropriate  for  the 
Apostle  to  present,  in  their  proper  attitude,  all  the  tempta- 
tions in  the  social  system  to  which  man  could  be  subjected. 
Paul,  always  equal  to  the  occasion,  recognizes  and  meets  the 
necessities  of  their  condition,  in  every  conceivable  case ;  so 
that  the  man  who  studies  the  two  epistles  to  the  Corinthi- 
ans, their  spirit  and  letter,  in  the  light  of  surrounding  cir- 
cumstances, refines  himself  in  all  those  particulars  to 
which  he  refers — especially  in  the  twelfth  and  thirteenth 
chapters — and  provides  himself  with  a  Christian  armor, 
sufficient,  with  vigilance,  to  shield  himself  from  all  the 
fiery  darts  of  the  adversary.  It  requires  great  concentra- 
tion of  mind  and  discipline  of  thought,  properly  to  appre- 
ciate the  great  fundamental  truths  which  characterize  this 
letter. 

We  consider  this  a  most  important  epistle,  when  we 
take  into  consideration  the  circumstances  which  required 
and  the  motives  which  prompted  it.  As  already  re- 
marked, vanity  and  ostentation,  in  reference  to  their  ora- 
torical powers,  were  distinctive  characteristics  of  the 
Corinthians,  who  were  an  eloquent  people ;  and  the  church 
there,  above  all  others,  required  just  such  a  letter  as 
this.  Relations,  conditions,  manners,  and  customs,  ex- 
isted  among  the  people  to  whom   this  letter  is  indited, 


EXTRACTS  FROM  SERMONS.  371 

through  which  a  man  might  be  tempted  in  almost  every 
conceivable  way ;  and  to  one  of  the  great  sources  of  their 
aberrations  from  spiritual  and  eternal  truth  the  Apostle 
refers,  when  he  says :  "  Though  I  speak  with  the  tongues 
of  men  and  of  angels^  and  have  not  love,  I  am  become  as 
smnding  brass  or  a  tinkling  cymbal." 

In  all  our  readings,  in  Grecian  and  Roman  lore,  we 
find  scarcely  any  thing,  which  does  not  lead  us,  directly 
or  indirectly,  to  the  all-absorbing  subject  of  oratory  or 
eloquence.  Hence  it  is,  that  we  see  in  ancient  history, 
so,  many  orators  receiving  the  highest  honors  within  the 
gift  of  the  people.  In  the  Demosthenean  and  Ciceronean 
schools,  no  class  of  men  shone  more  brilliantly,  and  none 
were  placed  more  conspicuously  before  the  public,  than 
the  orators.  It  was  the  magic  eloquence  of  the  accom- 
plished orator,  that  shook  the  very  thrones  of  Greece  and 
Rome,  as  it  was  the  masterly  displays  of  speech,  that 
magnified  and  perpetuated  the  fame  of  the  glorious  vic- 
tories recorded  in  their  respective  departments  of  history. 

The  Apostle's  language  would  lead  us  to  suppose,  that 
angels  spoke  more  eloquently  than  men.  No  doubt  the 
tone  of  their  speech  was  greatly  elevated,  above  the  vocal 
articulation  of  men,  and  their  language  was,  then  as  now, 
the  language  of  the  everlasting  heavens. 

"And  though  I  have  the  gift  of  prophesy  and  under- 
stand all  mysteries,  and  all  knowledge;  and  though  I 
have  all  faith,  so  that  I  could  remove  mountains,  and  have 
not  love,  I  am  nothing ;  and  though  I  bestow  all  my  goods 
to  feed  the  poor;  and  though  I  give  my  body  to  be 
burned,  and  have  not  love,  it  profiteth  me  nothing."  The 
Apostle  takes  high  ground,  and  thoroughly  depreciates 
the  powers  of  man,  unless  sanctified  and  energized  by  the 
power  of  love.     Though  I  speak  with   angel's   tongues, 


372  EXTRACTS  FROM  SERMONS. 

and  make. the  highest  intellectual  displays,  it  profiteth  me 
nothing — at  least  there  is  nothing  soul-regenerating — 
nothing  approved  and  commended  by  God,  unless  per- 
vaded by  the  spirit  of  love.  This  is  a  practical  way  to 
question  their  practices.  The  Apostle  had  a  point  to 
carry — he  had  a  long  arm  to  his  lever,  but  never  lost 
sight  of  his  object,  though  he  began  afar  off. 

Paul  thinks  in  a  characteristic  way.  Although  I  have 
the  gift  of  prophecy  and  the  power  to  understand  all 
mysteries ;  although  I  have  faith  so  that  I  could  remove 
mountains,  and  have  not  love,  I  am  nothing.  Regarding 
the  term  love  as  including  pure  philanthropy,  it  compre- 
hends a  great  deal.  Although  I  bestow  all  my  goods  to 
feed  the  poor  ;  although  I  give  my  body  to  be  burned, 
and  have  not  love,  it  profiteth  me  nothing.  He  says, 
there  is  nothing  in  the  eloquence  to  which  he  refers, 
nothing  in  the  manifestations  of  that  philanthropy  which  is 
supposed  to  elevate  and  refine  the  souls  of  men,  unless 
prompted  by  love ;  and  to  meet  the  issue,  in  still  another 
way  he  says,  if  he  sells  all  his  goods  to  feed  the  poor  and 
needy,  and  even  gives  his  body  to  be  burned  at  the  stake, 
and  thus  receives  the  admiration  and  applause  due  to  a 
philanthropist  and  a  martyr,  it  profiteth  not,  unless  love 
be  at  the  bottom — be  the  moving  principle  of  the  sacri- 
fice. 

It  is  true,  as  well  as  remarkable,  that  our  greatest 
heroes  often  seem  destitute  of  this  principle,  so  eulogized 
by  the  Apostle ;  yet  they  are  the  admired  of  the  admir- 
ing, more  than  any  other  class  of  men.  Why  is  this,  un- 
less because  they  have  done  more  to  illustrate  human 
power,  in  the  work  of  revolutionizing  nations  and  over- 
turning kingdoms,  than  any  other  people  ?  Go  over  the 
Old  World— traverse  the  New  World— go  any  where  and 


EXTRACTS  FROM  SERMONS.  373 

every  where,  and  the  proudest  monuments  are  erected  in 
honor  of  military  heroes,  who  have  brought  the  fame  of 
victory,  the  honor  of  success  to  the  flag  of  their  country, 
upon  the  battle  fields  of  earth.  In  many  instances  these 
heroes  have  died  for  their  country,  and  their  memory  is 
enshrined  and  cherished  in  the  hearts  of  their  countrymen 
as  patriots.  Yet,  and  we  pause  to  notice  the  fact,  patriot- 
ism is  never  once  named  in  the  New  Testament. 

But  the  question  yet  remains,  what  is  the  object  of  this 
love,  referred  to  by  the  Apostle  ?  Also,  what  does  he 
mean  by  the  expression,  "  And  now  abideth  Faith,  Hope, 
Love,  these  three  ;  but  the  greatest  of  these  is  Love  ?" 
There  is  no  power  or  influence  connected  with  the  Chris- 
tian faith  so  elevating,  so  enlivening,  so  energizing  as 
love.  We  have  philanthropy,  generosity,  magnanimity, 
but  these  are  not  enumerated  among  the  Christian  virtues. 
The  virtues  of  the  Spirit — listen  to  Paul ! — "  are  love,  joy, 
peace,  iong-suff'ering,  gentleness,  goodness,  faith,  meek- 
ness, temperance — against  such  there  is  no  law."  They 
are  commended,  but  not  restrained.  This  is  the  splendid 
cluster  of  the  Christian  virtues,  as  set  forth  by  the  great 
Apostle. 

No  man  can  love  by  the  mere  force  of  precept.  No 
man  can  love  merely  because  he  is  commanded  to  love.  It 
must  come,  if  at  all,  spontaneously,  upon  the  presentation 
of  beauty.  Love  is  the  appreciation  of  the  beautiful. 
The  term  love  is  appropriated  to  objects  of  beauty.  It 
seeks  and  worships  nothing  but  the  beautiful.  Hence,  the 
beauty  of  Holiness  has  elicited  the  most  splendid  exhibi- 
tions of  love.  Love  looks  for  and  enjoys  the  beautiful  in 
its  highest  conceptions ;  and  holiness  stands  far  above  all 
other  objects,  and  is  the  most  powerful  in  evoking  this  in- 
dispensable virtue.     Purity,  absolute  purity,   is  the  beau 


374  EXTRACTS  FROM  SERMONS. 

ideal  that  underlies  what  is  called  the  beautiful,  the  lovely. 
God  is  pure — He  loves  the  pure,  and  he  is  often  called  a 
God  of  love. 

Faith  has  truth  for  its  object — reported  truth.  Hope 
has  promises  for  its  object,  but  love  has  neither  one  nor 
the  other — it  has  beauty.  Every  one  knows  that  there  are 
numerous  and  various  kinds  of  beauty.  The  variety  is 
limited  only  by  the  number  of  kinds  which  possess  this 
elevating  quality.  There  is  a  love  for  the  fine  arts,  for 
iculpture,  painting,  and  for  the  beauties  of  nature.  We 
love  great  and  good  men — heroic  men,  who  devote  their 
talents  to  the  achievement  of  noble  purposes.  But  this  is 
not  the  kind  of  love  here  named.  We  have  portrayed  in 
the  Bible  a  character  most  perfect — absolutely  perfect  and 
divine  in  all  His  eternal  attributes — in  every  attribute 
presented  to  the  ear,  the  eye — to  all  the  sense  of  raano 
The  world  had  never  seen  a  perfect  man  when  SoU  mon 
sang.  But  such  an  one  did  and  does  exist,  in  the  person 
of  Him  who  was  perfectly  divine  and  perfectly  human. 

CII. 

In  our  lectures  upon  Sacred  Literature  we  have  made 
use  of  three  cardinal  books.  They  are  the  Bible,  Butler's 
Analogy  and  Paley's  Evidences  of  Christianity.  These 
three  comprehend  the  subjects  of  our  off-hand  remarks, 
during  a  session  of  Bethany  College. 

Analogical  argument,  from  the  very  nature  of  the  term, 
is  an  interminable  argument.  Strictly  speaking,  in  reli- 
gion there  is  no  need  whatever  of  analogous  argument. 
but  as  Butler  has  happily  selected  some  of  the  very  best 
arguments  of  the  kind  for  the  establishment  of  religion 
beyond  all  doubt,  we  are  pleased  to  give  him  due  credit,  in 
the  study  of  Christianity. 


EXTRACTS  FROM  SERMONS.  375 

Analogy  can  furnish  no  positive  proof.  It  goes  no 
farther  than  to  show  that  there  is  nothing  discordant  be- 
tween the  voice  of  nature  and  that  of  the  Jewish  and 
Christian  religions.  We  naturally  begin  to  reason  by  an- 
alogy, and  probably  owing  to  this  fact,  we  have  a  certain 
kind  of  religion  among  men  called  natural  religion — an 
unfortunate  name,  we  think,  inasmuch  as  the  word  natural 
(like  nature)  is  too  ambiguous  definitely  to  characterize  so 
important  and  significant  a  term  as  is  religion.  The  only 
meaning  we  attach  to  the  phrase  "  natural  religion"  is  a 
religion  founded  upon  the  laws  of  nature.  We  do  not  con- 
cede to  the  word  religion,  in  this  connection,  the  Christian 
sense  of  the  term,  although  the  phrase  "  natural  religion" 
is  popularized  all  over  Christendom,  as  founded  upon  the 
course  of  nature  ;  but  analogous  to  and  homogeneous 
with  Christianity.  Hence,  the  diiference  between  the  two 
kinds  of  religion  becomes  a  matter  of  some  importance. 

We  have  already  entered  into  the  etymology  of  the 
word  religion,  and  shown  it  to  signify  a  process  of  bind- 
ing over — not  simply  binding,  but  an  indissoluble  re-bind- 
ing. In  the  Roman  courts  of  law,  they  said  to  the  proper 
officer,  "  administer  to  that  witness,  religion."  While  we 
do  not  approve  the  term,  "  natural  religion"  we  by  no 
means  repudiate  it,  because,  owing  to  its  current  significa- 
tion, we  are,  in  some  cases,  compelled  to  use  it. 

We  presume  every  one  is  acquainted  with  the  fact  that 
there  has  been  a  great  change  of  terminology,  both  in  the 
New  World  and  the  Old,  by  the  substitution  of  the  Bacon- 
ian style  of  reasoning  in  the  place  of  the  old  Aristotelian 
method,  which  was  eminently  a  priori.  When  the  Bacon- 
ian system  came  into  use  the  former  style  was  laid  on  the 
shelf.  Consequently,  wc  have  now  to  reason  from  facts, 
so  that  the  logic  of  the  present  age  is  far  superior  to  that 


376  EXTRACTS  FROM  SERMONS. 

of  the  Greeks  and  Romans,  in  consequence  of  their  sys- 
tem being  founded  so  much  upon  a  pnon  principles — upon 
assumptions  and  presumptions.  Butler's  Analogy  is 
founded  upon  correct  principles  of  reasoning,  and  the  ar- 
guments of  liis  elaborate  and  unsurpassed  document  may 
be  summed  up  in  one  period.  It  goes  to  show  that  every 
objection  urged  against  the  revealed  religion  of  the  Bible, 
may  be  used  ivith  equal  force  against  the  laws  of  nature.  It 
shows  that  so  far  as  nature  has  any  thing  in  common  with 
religion,  it  coincides  with  and  corroborates  the  positive  in- 
stitution of  the  Christian  religion. 

The  mere  study  of  analogy  is  a  very  fruitless  matter  in 
itself;  yet,  it  is  important  to  know  these  facts,  as  I  have 
found  learned  men  who  have  been  unfortunately  misled 
and  mystified  in  their  minds,  by  not  knowing  the  radical 
diiference  between  natural  and  revealed  religion. 

Natural  religion  is  pure  Deism,  and  among  all  its  pros- 
elytes, though  some  are  learned  and  influential  men,  we 
have  never  yet  found  one  that  could  sustain  himself  for  a 
moment,  on  the  presentation  of  the  question,  "  Is  there 
any  thing  in  nature  that  could  possibly  suggest  to  the 
mind  of  man  the  idea  that  the  killing  of  a  lamb  or  a  kid, 
and  ofi'ering  it  as  a  sacrifice,  would  compensate  for  sins  ?" 
We  wish  to  have  the  line  of  demarcation  between  natural 
dnd  revealed  religion  clearly  drawn.  There  are  analogies 
in  nature  which  we  should  study  carefully,  and  by  careful 
study  we  discover  that  the  evidences  of  nature  all  tend  to 
establish  the  proofs  of  the  truth  of  revealed  religion. 
Every  thing  in  nature  that  we  can  measure  at  all,  is  ma- 
terial. We  never  saw,  nor  had  a  conception,  of  a  spirit, 
nor  can  we  form  any  adequate  conception  of  its  relations 
and  workings  in  the  Divine  economy. 

The  electric  fluid  is  material  when  compared  with  spirit. 


EXTRACTS  FROM  SERMONS.  377 

It  possesses  tremendous  power,  killing  men  and  animals, 
and  rending  rocks  and  earth  asunder,  instantly  ;  yet,  it  is 
a  simple  element  of  nature,  after  all.  We  may  ascend 
from  the  grossest  to  the  most  ethereal  matter,  yet  we  find 
nothing  but  the  physical,  and  are  compelled  to  return  un- 
satisfied from  the  search  for  moral  evidence,  in  what  we 
call  the  study  of  nature.  We  are,  by  this  very  constitu- 
tion of  our  nature,  chained  to  earth,  and  revelation  must 
unlock  the  mysteries  of  our  being  and  of  our  relations  to 
a  higher  power,  before  we  can  ascend  to  a  conception  of 
the  spiritual. 

Nature  is  the  mere  course  of  things.  Every  thing  in  it 
moves  imperatively  by  the  power  of  absolute  will.  There 
is  nothing  in  it  analogous  to  the  motives  and  actions  of  hu- 
man reason  ;  yet,  the  study  of  what  is  called  natural  reli- 
gion is  profitable,  inasmuch  as  it  discloses  the  evidences 
of  design,  indicating  power,  wisdom  and  benevolence,  on 
jhe  part  of  the  Author  of  the  great  frame  work  of  the 
universe.  But,  while  nature  attests  the  existence  of  these 
attributes  of  its  Author,  it  does  not  originate  such  ideas. 
We  have  a  case  in  court,  wherein  a  witness  is  called  to 
testify,  who  saw  only  a  part  of  the  transactions  connected 
with  the  case.  He  can  only  testify  to  what  he  saw  or 
heard.  In  other  words,  he  can  only  prove  what  he  knows. 
It  is  so  with  nature  in  regard  to  revealed  religion.  It 
only  shows  that  it  has  nothing  incompatible  with  the  truths 
of  revelation,  or  the  principles  of  Divine  administration. 
But  neither  nature  nor  the  volitions  or  actions  of  reason 
could  have  suggested  the  idea  of  spirit.  Nature  reasons 
well,  while  she  confines  herself  to  earth — to  the  domain  of 
rerson — but  she  has  no  power  to  go  beyond  these,  and 
must  consent  to  be  the  mere  helpmate  of  revelation,  in  the 
domain  of  religion,- which  is  beyond  and  above  her  sphere. 


378  EXTBACTS  FROM  SERMONS. 

We  have  met  young  men  and  old  men  who  have  read 
and  studied  the  system  embraced  under  the  name  "  natu- 
ral religion,"  and  though  they  found  nothing  objectionable 
in  it,  they  were  ready  to  acknowledge  that  there  was  some 
tiling  wanting — that  it  did  not  satisfy  the  cravings  of  the 
immortal  mind.  There  was  a  point  within  the  sphere  of 
their  aspirations  which  nature  could  not  reach  ;  because 
there  is  nothing  in  Butler's  Analogy,  nothing  in  Paley's 
Evidences  of  Christianity,  that  could  create  the  idea  of 
an  absolute  spirit,  of  a  great  first  cause,  uncaused ;  nor 
of  what  we  call  merit  and  demerit,  in  the  true  sense  of 
those  terms. 

Where  there  is  no  soul  there  is  no  sin.  Hence  animals, 
like  the  horse  and  dog,  can  not  commit  sin ;  and  those 
persons  who  attempt  to  beat  them  into  subjection,  to  ex- 
tort from  them  submission,  as  if  they  had  reason,  mani- 
fest very  great  weakness.  Such  persons  sometimes  pun- 
ish animals  as  if  they  had  the  power  and  inclination  to 
sin  against  moral  principle.  This  is  all  wrong.  There 
can  no  blame  attach  to  any  creature  on  this  planet  of 
ours  except  man. 

Nature  never  could  have  suggested  to  man  a  remedial 
system.  Therefore  we  may  read  Butler  to  show  that 
there  is  nothing  wrong  in  religion,  and  Paley  to  learn  the 
power  and  wisdom  of  God ;  but  we  repeat  it,  they  do  not 
suggest  the  idea  of  spirit,  or  the  principles  of  revealed 
religion ;  and  for  this  reason  these  books  may  be  consid- 
ered mere  plagiarisms.  We  have  found  many  infidels  in 
the  world,  professing  to  be  so,  because  of  the  unsatisfac- 
tory reasoning  of  Paley  and  Butler.  ''  Why,"  say  they, 
they  are  regular  text-books  in  Cambridge  and  other  cel- 
ebrated institutions  of  learning;  but  we  have  not  found  in 
them   any  satisfactory  argument  in   favor   of  religion." 


EXTRACTS  FROM  SERMONS.  379 

I  incline  to  the  opinion  that  these  books  militate  agains*-. 
progress  in  the  study  of  revealed  religion,  inasmuch  as 
they  fail  to  give  us  any  clear,  reliable  argument,  in  demon- 
stration of  the  truths  of  revealed  religion.  We  do  not 
need  them,  and  might  perhaps  do  better  without  them. 
We  can  only  use  them  eifectively  to  stop  the  mouths  of 
those  who  are  continually  saying,  we  look  up  through  na- 
ture to  nature's  God.  Nevertheless,  as  they  are  recognized 
authorities  in  sacred  literature,  and  popular  in  some  cir- 
cles, and  as  they  contain  some  arguments  useful  to  the 
lower  order  of  reasoners,  it  may  be  well  enough  to  receive 
them  at  what  they  are  worth ;  but  they  possess  nothing 
valuable  to  the  well-educated  student  of  the  Bible. 


Date  Due 


Wi»M& 


^^^ 


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Familiar  lectures  on  the  Pentateuch 

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